New videos
Ask the RABBI WEEKLY VIDEOS ON JEWTUBE JEWU269
Is Reform really becoming Conservative? jewu 270
Rabbi Jonathan Ginsburg
www.jonathanginsburg.net & www.ehnt.org
cybershull + 300 videos www.esynagogue.org
www.rabbireflects.blogspot.com
www.jewishconversionchicago.com +blog
www.prozion.blogspot.com
Tuesday, October 30, 2007
Monday, October 29, 2007
Jewtube founder
From the founder of Jewtube
Shalom Rabbi Ginsburg,
First off, let me say how grateful I am to you for uploading so many brilliant videos. I have to say that I agree with 99.9% of the things you say, which for two Jews to agree on so much is pretty rare. I really think your videos have enhanced the site, and provide a lot of valuable content. I imagine a lot of people will end up on our site for the sole reason of perusing all your videos.
Thanks again for all your support!
Shalom Rabbi Ginsburg,
First off, let me say how grateful I am to you for uploading so many brilliant videos. I have to say that I agree with 99.9% of the things you say, which for two Jews to agree on so much is pretty rare. I really think your videos have enhanced the site, and provide a lot of valuable content. I imagine a lot of people will end up on our site for the sole reason of perusing all your videos.
Thanks again for all your support!
new video and marriage lessons
New video on the parasha
2. And Sarah died in Kiriath arba, which is Hebron, in the land of Canaan, and Abraham came to eulogize Sarah and to bewail her. 3. And Abraham arose from before his dead, and he spoke to the sons of Heth, saying,
Rashi
and Abraham came. from Beer-sheba. to eulogize Sarah and to bewail her. The account of Sarah’s demise was juxtaposed to the binding of Isaac because as a result of the news of the “binding,” that her son was prepared for slaughter and was almost slaughtered, her soul flew out of her, and she died. — from Gen. Rabbah 58:5]
They did not have agood marriage. Watch this video and learn good lessons
Improving marriages with Abraham Sarah example Jewu 268
2. And Sarah died in Kiriath arba, which is Hebron, in the land of Canaan, and Abraham came to eulogize Sarah and to bewail her. 3. And Abraham arose from before his dead, and he spoke to the sons of Heth, saying,
Rashi
and Abraham came. from Beer-sheba. to eulogize Sarah and to bewail her. The account of Sarah’s demise was juxtaposed to the binding of Isaac because as a result of the news of the “binding,” that her son was prepared for slaughter and was almost slaughtered, her soul flew out of her, and she died. — from Gen. Rabbah 58:5]
They did not have agood marriage. Watch this video and learn good lessons
Improving marriages with Abraham Sarah example Jewu 268
Friday, October 26, 2007
In the news
1.Just in time for the three trick and treating angels in this week's parasha:
WASHINGTON - Those things that go bump in the night? About one-third of people believe they could be ghosts.
And nearly one out of four, 23 percent, say they've actually seen a ghost or felt its presence, finds a pre-Halloween poll by The Associated Press and Ipsos.
One is Misty Conrad, who says she fled her rented home in Syracuse, Ind., after her daughter began talking to an unseen girl named Nicole and neighbors said children had been murdered in the house. That was after the TV and lights began flicking on at night
2. I reported yesterday about the Sabbatical controversy regarding Israel and the Rabbis and the land. Yesterday the Israel Supreme Court clamped down on the fantatics, forbidding the Chief rabbinate to allow local Rabbinic jurisdictions to disallow the long standing ruling of allowing the land to be sold. Its complicated, but its a victory for religious moderation, common sense and modernity over fantaticism and throwback Judaism.
My Videos on this week's portion Vayera on youtube
Is it ever ok to fib? Jewu 267
Genesis 22 a close reading of the binding of isaacjewu 193
Torah Portion Vayera-the binding of Isaac jewu 62
High Holiday Bible readings jewu 153
WASHINGTON - Those things that go bump in the night? About one-third of people believe they could be ghosts.
And nearly one out of four, 23 percent, say they've actually seen a ghost or felt its presence, finds a pre-Halloween poll by The Associated Press and Ipsos.
One is Misty Conrad, who says she fled her rented home in Syracuse, Ind., after her daughter began talking to an unseen girl named Nicole and neighbors said children had been murdered in the house. That was after the TV and lights began flicking on at night
2. I reported yesterday about the Sabbatical controversy regarding Israel and the Rabbis and the land. Yesterday the Israel Supreme Court clamped down on the fantatics, forbidding the Chief rabbinate to allow local Rabbinic jurisdictions to disallow the long standing ruling of allowing the land to be sold. Its complicated, but its a victory for religious moderation, common sense and modernity over fantaticism and throwback Judaism.
My Videos on this week's portion Vayera on youtube
Is it ever ok to fib? Jewu 267
Genesis 22 a close reading of the binding of isaacjewu 193
Torah Portion Vayera-the binding of Isaac jewu 62
High Holiday Bible readings jewu 153
Thursday, October 25, 2007
new videos on youtube
New Videos on youtube
Bond to Israel with Israel Bonds Jewu 266
Is it ever ok to fib? Jewu 267
Bond to Israel with Israel Bonds Jewu 266
Is it ever ok to fib? Jewu 267
Someone trash is priceless and Foreskin's lament
1. Painting found in trash could fetch up to $1 mln
powered by Sphere
By Jennifer Ablan
NEW YORK (Reuters) - The treasure that a New York City woman saved from the trash -- a stolen masterpiece by Mexican artist Rufino Tamayo -- is expected to go for as much as $1 million at auction next month.
Elizabeth Gibson will get a $15,000 reward for returning "Tres Personajes" ("Three People") to its rightful owners, as well as an undisclosed percentage of the auction price.
Nearly four years ago Gibson was on her way to coffee when she spotted the painting among garbage bags set out for morning collection in her Upper West Side neighborhood.
She walked by it at first but said she "immediately knew I had to go back. I knew I had to take it!"
sermon point-others people's garbage are other's treasures. So many chuck Jewish practice in the garbage-its priceless. What follows is a guy who is kind of chucking much in the garbage. Maybe because his family were overboard
2. From Sundays NYT Book Review-Abraham being comforted about his mila vs this book
Now Shalom Auslander has entered the ring, flying off the ropes, pro-wrestling style, with his memoir, “Foreskin’s Lament,” a no-holds-barred affront to the G-d whose name is never uttered by the faithful under Jewish law. Auslander, a contributor to “This American Life” and the author of a book of stories called “Beware of God” (2005), grew up in a strict Orthodox community about 30 miles north of Manhattan — “By the time I was 8 years old,” he recalls, “I had already learned 12 different names for God” — and his funny, fierce and subversively heartfelt book is a record of his coming-of-age in captivity and an ode to “the evil inclination” that would set him free from bondage, but not entirely.
“My relationship with God,” Auslander writes in a typically bracing passage, “has been an endless cycle not of the celebrated ‘faith followed by doubt,’ but of appeasement followed by revolt; placation followed by indifference; please, please, please followed by” — well, a series of rebukes that can’t be printed here.
“Foreskin’s Lament” is divided into self-contained episodes that hew neatly to the David Sedaris model (and that all but come with commentary by Ira Glass) while revealing a world and mining a moral outrage that is Auslander’s own. There is the annual Yeshiva of Spring Valley Blessing Bee, when students compete to call out the correct blessing for foods based on the six major categories and the infinite number of combinations outlined in “The Guide to Blessings.” Auslander’s quest to be a talmid chuchum, or wise student, is handicapped by trouble at home: his father gets violent when he hits the kosher wine, leading to bloody noses and compensating gestures from his beleaguered mother (“Who wants the last matzo ball?” my mother asked. “I made extra”). He’s also thwarted by Rabbi Kahn, who fixes the questions to favor Avrumi Gruenembaum, a classmate who has just lost his father. There is the holy ark to house the Torah that Auslander’s father, an accomplished carpenter, builds at the request of Rabbi Blonsky for their synagogue; the honored task brings only public humiliation and more tension to the family dinner table when the doors won’t open during services.
“Rabbi Blonsky was 40 years old,” Auslander remembers, “and he worried a lot about the Jewish people. I was 9 years old, and it was the Jewish people in my house I was worried about. A holy ark wasn’t going to help any of us.”
To Auslander, who is no longer observant but is still, as he phrases it, “painfully, cripplingly, incurably, miserably religious,” the God of the Jews is a great divider, tearing apart families over questions of ritual — some of the book’s most moving material concerns the decision by Auslander and his wife, Orli, made at great personal cost, not to have their son circumcised by a mohel — and turning life into a chessboard ruled by commandments and laws no human being could ever fulfill. Living in New Jersey with Orli (also the product of a religious upbringing) and desperate to see the New York Rangers play in the Stanley Cup finals on Sabbath, the two dress up in their Saturday finest and walk all the way to Madison Square Garden, dodging traffic on the George Washington Bridge and fighting blisters to watch Game 6, being played in Canada, on the Jumbotron. “It felt like synagogue — another place where people cheered for someone who wasn’t there — but with hockey,” Auslander writes. After discovering as a rebellious teenager that a yarmulke and zizits are a license to shoplift, Auslander is shipped off by his parents to a yeshiva for wayward teenagers in Israel, where he meets a girl and even reconnects with God for a time. But first there were more practical lessons: “Israelis sold pot, I was told, and Arabs sold hashish; I didn’t know what hope there could possibly be for the Middle East if they couldn’t even agree on how to get high.” As for his Baba’s failing health back home and the note to God that Auslander writes to shove inside the Wailing Wall, I will leave that for readers to enjoy on their own.
Framing these episodes of faith reprimanded, traif scarfed down in fast-food parking lots and the evil inclination let loose to run wild is the story of Auslander’s excitement and dread as he and Orli prepare to have their first child, a son. Why the dread? Well, for starters, there is the knife. And after that, the Covenant with God that Auslander has spent a lifetime trying to nullify by finding an escape clause. In naming their son Paix — “peace,” a nonreligious play on Shalom — and by having him circumcised in a hospital instead of by a mohel in a religious ceremony, Auslander and his wife take the difficult and undeniably hopeful step of striking out on their own.
“Thousands of years ago,” Auslander writes of the Prophet Jeremiah, “a terrified, half-mad old man genitally mutilated his son, hoping it would buy him some points with the Being he hoped was running the show. ... Six thousand years later, a father will not look his grandson in the face, and a mother and sister will defend such behavior, because the child wasn’t mutilated in precisely the right fashion.”
Writing with humor and bitter irony about the most personal subjects, with deep, real-world consequences, is no task for an acolyte, although many have tried. With his middle finger pointed at the heavens and a hand held over his heart, Auslander gives us “Foreskin’s Lament.” Mazel tov to him. And God? Well, he’ll survive.
Benjamin Anastas, the author of “An Underachiever’s Diary” and “The Faithful Narrative of a Pastor’s Disappearance,” is at work on his next novel.
More Articles in Books »
powered by Sphere
By Jennifer Ablan
NEW YORK (Reuters) - The treasure that a New York City woman saved from the trash -- a stolen masterpiece by Mexican artist Rufino Tamayo -- is expected to go for as much as $1 million at auction next month.
Elizabeth Gibson will get a $15,000 reward for returning "Tres Personajes" ("Three People") to its rightful owners, as well as an undisclosed percentage of the auction price.
Nearly four years ago Gibson was on her way to coffee when she spotted the painting among garbage bags set out for morning collection in her Upper West Side neighborhood.
She walked by it at first but said she "immediately knew I had to go back. I knew I had to take it!"
sermon point-others people's garbage are other's treasures. So many chuck Jewish practice in the garbage-its priceless. What follows is a guy who is kind of chucking much in the garbage. Maybe because his family were overboard
2. From Sundays NYT Book Review-Abraham being comforted about his mila vs this book
Now Shalom Auslander has entered the ring, flying off the ropes, pro-wrestling style, with his memoir, “Foreskin’s Lament,” a no-holds-barred affront to the G-d whose name is never uttered by the faithful under Jewish law. Auslander, a contributor to “This American Life” and the author of a book of stories called “Beware of God” (2005), grew up in a strict Orthodox community about 30 miles north of Manhattan — “By the time I was 8 years old,” he recalls, “I had already learned 12 different names for God” — and his funny, fierce and subversively heartfelt book is a record of his coming-of-age in captivity and an ode to “the evil inclination” that would set him free from bondage, but not entirely.
“My relationship with God,” Auslander writes in a typically bracing passage, “has been an endless cycle not of the celebrated ‘faith followed by doubt,’ but of appeasement followed by revolt; placation followed by indifference; please, please, please followed by” — well, a series of rebukes that can’t be printed here.
“Foreskin’s Lament” is divided into self-contained episodes that hew neatly to the David Sedaris model (and that all but come with commentary by Ira Glass) while revealing a world and mining a moral outrage that is Auslander’s own. There is the annual Yeshiva of Spring Valley Blessing Bee, when students compete to call out the correct blessing for foods based on the six major categories and the infinite number of combinations outlined in “The Guide to Blessings.” Auslander’s quest to be a talmid chuchum, or wise student, is handicapped by trouble at home: his father gets violent when he hits the kosher wine, leading to bloody noses and compensating gestures from his beleaguered mother (“Who wants the last matzo ball?” my mother asked. “I made extra”). He’s also thwarted by Rabbi Kahn, who fixes the questions to favor Avrumi Gruenembaum, a classmate who has just lost his father. There is the holy ark to house the Torah that Auslander’s father, an accomplished carpenter, builds at the request of Rabbi Blonsky for their synagogue; the honored task brings only public humiliation and more tension to the family dinner table when the doors won’t open during services.
“Rabbi Blonsky was 40 years old,” Auslander remembers, “and he worried a lot about the Jewish people. I was 9 years old, and it was the Jewish people in my house I was worried about. A holy ark wasn’t going to help any of us.”
To Auslander, who is no longer observant but is still, as he phrases it, “painfully, cripplingly, incurably, miserably religious,” the God of the Jews is a great divider, tearing apart families over questions of ritual — some of the book’s most moving material concerns the decision by Auslander and his wife, Orli, made at great personal cost, not to have their son circumcised by a mohel — and turning life into a chessboard ruled by commandments and laws no human being could ever fulfill. Living in New Jersey with Orli (also the product of a religious upbringing) and desperate to see the New York Rangers play in the Stanley Cup finals on Sabbath, the two dress up in their Saturday finest and walk all the way to Madison Square Garden, dodging traffic on the George Washington Bridge and fighting blisters to watch Game 6, being played in Canada, on the Jumbotron. “It felt like synagogue — another place where people cheered for someone who wasn’t there — but with hockey,” Auslander writes. After discovering as a rebellious teenager that a yarmulke and zizits are a license to shoplift, Auslander is shipped off by his parents to a yeshiva for wayward teenagers in Israel, where he meets a girl and even reconnects with God for a time. But first there were more practical lessons: “Israelis sold pot, I was told, and Arabs sold hashish; I didn’t know what hope there could possibly be for the Middle East if they couldn’t even agree on how to get high.” As for his Baba’s failing health back home and the note to God that Auslander writes to shove inside the Wailing Wall, I will leave that for readers to enjoy on their own.
Framing these episodes of faith reprimanded, traif scarfed down in fast-food parking lots and the evil inclination let loose to run wild is the story of Auslander’s excitement and dread as he and Orli prepare to have their first child, a son. Why the dread? Well, for starters, there is the knife. And after that, the Covenant with God that Auslander has spent a lifetime trying to nullify by finding an escape clause. In naming their son Paix — “peace,” a nonreligious play on Shalom — and by having him circumcised in a hospital instead of by a mohel in a religious ceremony, Auslander and his wife take the difficult and undeniably hopeful step of striking out on their own.
“Thousands of years ago,” Auslander writes of the Prophet Jeremiah, “a terrified, half-mad old man genitally mutilated his son, hoping it would buy him some points with the Being he hoped was running the show. ... Six thousand years later, a father will not look his grandson in the face, and a mother and sister will defend such behavior, because the child wasn’t mutilated in precisely the right fashion.”
Writing with humor and bitter irony about the most personal subjects, with deep, real-world consequences, is no task for an acolyte, although many have tried. With his middle finger pointed at the heavens and a hand held over his heart, Auslander gives us “Foreskin’s Lament.” Mazel tov to him. And God? Well, he’ll survive.
Benjamin Anastas, the author of “An Underachiever’s Diary” and “The Faithful Narrative of a Pastor’s Disappearance,” is at work on his next novel.
More Articles in Books »
Tuesday, October 23, 2007
on Parahat Vayera
On the parasha-God sends one angel to Sarah she is going to have a baby. She is over 90 and is sceptical and suggests she and Abraham are too old.
2 points
A. you want to slow down or even reverse these bio markers of aging, then practice one or more of the following:
1. Change your perception of time. Don't be in a hurry.
2. Get restful sleep.
3. Eat fresh, nutritious food.
4. Take at least two multivitamins with minerals every day.
5. Practice a mind body technique such as yoga or tai chi.
6. Exercise regularly.
7. Don't put toxins in your life, including toxic food, toxic
emotions, toxic relationships, and avoid toxic environments or toxic relationships.
8. Have a flexible attitude to minor hassles.
9. Look at so-called problems as opportunities.
10. Nurture loving relationships.
11. Always have an attitude of curiosity, learning, and wonder and spend time with children
b. Joel Olsteen in a chapter called making your words work for you
(my favorite fundamentalist preacher-he preaches to 30,000 inside the old Houston Compaq center and to millons on tv) ) in new book Become a Better You- p113 "God had to change the image Abraham and Sarah had of themselves before they could ever have that child. How did God do that? He changed their names. " Sarah Princess Abraham father of nations. They heard that so often, it began to sink down inside them....perhaps God whispered something to your heart that seems totally impossible...but if you're going to see those dreams come to pass, you have to get your mouth moving in the right direction"
2 points
A. you want to slow down or even reverse these bio markers of aging, then practice one or more of the following:
1. Change your perception of time. Don't be in a hurry.
2. Get restful sleep.
3. Eat fresh, nutritious food.
4. Take at least two multivitamins with minerals every day.
5. Practice a mind body technique such as yoga or tai chi.
6. Exercise regularly.
7. Don't put toxins in your life, including toxic food, toxic
emotions, toxic relationships, and avoid toxic environments or toxic relationships.
8. Have a flexible attitude to minor hassles.
9. Look at so-called problems as opportunities.
10. Nurture loving relationships.
11. Always have an attitude of curiosity, learning, and wonder and spend time with children
b. Joel Olsteen in a chapter called making your words work for you
(my favorite fundamentalist preacher-he preaches to 30,000 inside the old Houston Compaq center and to millons on tv) ) in new book Become a Better You- p113 "God had to change the image Abraham and Sarah had of themselves before they could ever have that child. How did God do that? He changed their names. " Sarah Princess Abraham father of nations. They heard that so often, it began to sink down inside them....perhaps God whispered something to your heart that seems totally impossible...but if you're going to see those dreams come to pass, you have to get your mouth moving in the right direction"
Hannukah songs to go with my video on youtube
Ma’oz Tzur, or “Rock of Ages,” is a traditional Hanukkah song that was composed by a man named Mordecia in Europe in the twelfth century. Both the Hebrew and English words can be sung with the traditional melody, though throughout the centuries a number of different tunes have been used to accompany Ma’oz Tzur.
Maoz Tzur - Transliteration
Maoz tzur yeshua-si
Lecha na-eh li-sha-beyach
Tikone bais ti-fee-lasi
Vi-sham todah ni-za-beyach.
Li-ase ta-chin mat-beyach
Mee-tzar ham-na-beyach
Az eg-more vi-sheer meez-mor
Chanukas ha-meez-beyach
Az eg-more vi-sheer meez-mor
Chanukas ha-meez-beyach.
Rock of Ages, let our song praise Your saving power.
You amid the raging throng were our sheltering tower.
Furious they assailed us, but Your help availed us.
And Your word broke their sword when our own strength failed us.
Mi Y’maleil
Mi yemalel gvurot Yisra'el, 'otan mi yimneh? Hen bechol dor yaqum hagibor, go'el ha'am. Shma'! Bayamim hahem bazman hazeh, Makabi moshia' ufodeh, uvyameinu kol 'am Yisra'el, yit'akhed, yaqum veyiga'el. . .
Who can retell the things that befell them,
Who can count them?
In every age, a hero or sage
came to our aid.
Hark! In days of yore
In Israel’s ancient land,
Brave Maccabeus led the faithful band.
But now all Israel must as one arise,
Redeem itself through deed and sacrifice.
I Have a Little Dreidel
I have a little dreidel,
I made it out of clay.
And when it’s dry and ready,
Oh dreidel I shall play.
(Chorus)
Oh dreidel, dreidel, dreidel,
I made it out of clay;
And when its dry and ready,
Then dreidel I shall play.
It has a lovely body,
With legs so short and thin.
And when it gets all tired,
It drops and then I win.
(Chorus)
Oh Hanukkah
Oh Hanukkah, Oh Hanukkah,
Come light the menorah.
Let’s have a party,
We’ll all dance the hora.
Gather round the table,
We’ll give you a treat.
S’vivon to play with,
Latkes to eat
--------------------------------------------------------------------------------
Sivivon, sov, sov, sov
Sivivon, sov, sov, sov
Chanuka, hu chag tov
Chanuka, hu chag tov
Sivivon, sov, sov, sov!
Chag simcha hu la-am
Nes gadol haya sham
Nes gadol haya sham
Chag simcha hu la-am.
(Translation)
Dreidel, spin, spin, spin.
Chanuka is a great holiday.
It is a celebration for our nation.
A great miracle happened there.
--------------------------------------------------------------------------------
(
--------------------------------------------------------------------------------
Chanuka, ChanukaChanuka, Chanuka
Chag yafeh kol kach
Ohr chaviv, mi-savis
Gil li-yeled rach.
Chanuka, Chanuka
Sivivon, sov, sov
Sov, sov, sov! Sov, sov, sov!
Ma nayim vi-tov.
(Tranlation)
Chanuka is a greay holiday.
Surrounded with lovely light.
Fun for little children.
Dreidel, spin, spin, spin.
How wonderful!
--------------------------------------------------------------------------------
Chanuka, oh ChanukaChanuka, Oh Chanuka, come light the Menorah
Let's have a party, we'll all dance the hora
Gather round the table, we'll all have a treat
Sivivon to play with, and latkes to eat.
And while we are playing
The candles are burning bright
One for each night, they shed a sweet light
To remind us of days long ago.
One for each night, they shed a sweet light
To remind us of days long ago.
I'm a little latke, round and flat, Here is my front side, here is my back. When I get all fried up hear me SHOUT! Flip me over and take me out.
Maoz Tzur - Transliteration
Maoz tzur yeshua-si
Lecha na-eh li-sha-beyach
Tikone bais ti-fee-lasi
Vi-sham todah ni-za-beyach.
Li-ase ta-chin mat-beyach
Mee-tzar ham-na-beyach
Az eg-more vi-sheer meez-mor
Chanukas ha-meez-beyach
Az eg-more vi-sheer meez-mor
Chanukas ha-meez-beyach.
Rock of Ages, let our song praise Your saving power.
You amid the raging throng were our sheltering tower.
Furious they assailed us, but Your help availed us.
And Your word broke their sword when our own strength failed us.
Mi Y’maleil
Mi yemalel gvurot Yisra'el, 'otan mi yimneh? Hen bechol dor yaqum hagibor, go'el ha'am. Shma'! Bayamim hahem bazman hazeh, Makabi moshia' ufodeh, uvyameinu kol 'am Yisra'el, yit'akhed, yaqum veyiga'el. . .
Who can retell the things that befell them,
Who can count them?
In every age, a hero or sage
came to our aid.
Hark! In days of yore
In Israel’s ancient land,
Brave Maccabeus led the faithful band.
But now all Israel must as one arise,
Redeem itself through deed and sacrifice.
I Have a Little Dreidel
I have a little dreidel,
I made it out of clay.
And when it’s dry and ready,
Oh dreidel I shall play.
(Chorus)
Oh dreidel, dreidel, dreidel,
I made it out of clay;
And when its dry and ready,
Then dreidel I shall play.
It has a lovely body,
With legs so short and thin.
And when it gets all tired,
It drops and then I win.
(Chorus)
Oh Hanukkah
Oh Hanukkah, Oh Hanukkah,
Come light the menorah.
Let’s have a party,
We’ll all dance the hora.
Gather round the table,
We’ll give you a treat.
S’vivon to play with,
Latkes to eat
--------------------------------------------------------------------------------
Sivivon, sov, sov, sov
Sivivon, sov, sov, sov
Chanuka, hu chag tov
Chanuka, hu chag tov
Sivivon, sov, sov, sov!
Chag simcha hu la-am
Nes gadol haya sham
Nes gadol haya sham
Chag simcha hu la-am.
(Translation)
Dreidel, spin, spin, spin.
Chanuka is a great holiday.
It is a celebration for our nation.
A great miracle happened there.
--------------------------------------------------------------------------------
(
--------------------------------------------------------------------------------
Chanuka, ChanukaChanuka, Chanuka
Chag yafeh kol kach
Ohr chaviv, mi-savis
Gil li-yeled rach.
Chanuka, Chanuka
Sivivon, sov, sov
Sov, sov, sov! Sov, sov, sov!
Ma nayim vi-tov.
(Tranlation)
Chanuka is a greay holiday.
Surrounded with lovely light.
Fun for little children.
Dreidel, spin, spin, spin.
How wonderful!
--------------------------------------------------------------------------------
Chanuka, oh ChanukaChanuka, Oh Chanuka, come light the Menorah
Let's have a party, we'll all dance the hora
Gather round the table, we'll all have a treat
Sivivon to play with, and latkes to eat.
And while we are playing
The candles are burning bright
One for each night, they shed a sweet light
To remind us of days long ago.
One for each night, they shed a sweet light
To remind us of days long ago.
I'm a little latke, round and flat, Here is my front side, here is my back. When I get all fried up hear me SHOUT! Flip me over and take me out.
new videos on youtube
Non and trans denominational Judaism Jewu 265
Halloween, 3 visiting angels and their missions jewu 264 -sermonette on Vayera
Halloween, 3 visiting angels and their missions jewu 264 -sermonette on Vayera
Ann Coulter and my view
Ignoring Coulter is a plan that isn't going to work
Leonard Pitts, McClatchy-Tribune Newspapers
October 23, 2007
Someone is going to say, why did you waste space condemning the latest drivel from the mouth of Ann Coulter? Don't you know she only says these outrageous things to promote her books? Why reward her with attention?
The argument is not without merit. Coulter plays the news media like Louis Armstrong played his cornet. She is a virtuoso of stage-managed controversy. So there's something to be said for refusing to play along, for ignoring her in the hope that she will go away.
But some things only fester and grow in the dark. Some things use silence as assent.
Last week, Coulter said that in her perfect America, everyone would be a Christian. She said this to Donny Deutsch, who was hosting her on his CNBC program, "The Big Idea." Deutsch, who is Jewish, expressed alarm. Whereupon Coulter told him Jews simply needed to be "perfected" -- i.e., made to accept Jesus as savior. Which is, of course, one of the pillars (along with the slander of Christ's murder) supporting 2000 years of pogroms, abuse and Holocaust.
I suspect the reason some people believe that kind of ignorance is best ignored is that they find it difficult to take it seriously, or to accept that Coulter -- or those who embrace her -- really believes what she says. After all, this is not 1933, not 1948, not 1966. It is two-thousand-by-God-oh-seven, post-"Seinfeld," post-Gore-Lieberman, post-"Schindler's List." We no longer live in the era when open anti-Semitism could find wide traction. This is a different time.
But time, Martin Luther King once observed, is neutral. Time alone changes nothing. It is people who make change in time. Or not. So you have to wonder if this determined sanguinity in the face of intolerance is not ultimately an act of monumental self-delusion.
While some of us are cheerfully assuring one another that they don't really mean it, the Southern Poverty Law Center reports that the number of hate groups in this country has risen by a whopping 40 percent in just the last seven years. If you had spent those years as I have, jousting in print the agents of intolerance, you would not be surprised. It would be all but impossible to quantify, but I've noted a definite spike, not simply in the hatefulness of some people, but in the willingness to speak that hatefulness openly and without shame. What used to be anonymous now comes with a name and address.
Like Coulter, many of those people find intellectual cover under the cloak of conservatism. It is a development thoughtful conservatives (the very need to use that qualifier makes the case) ought to view with alarm. For all that Colin Powell, J.C. Watts, the Presidents Bush and others have done to posit a friendly new "big tent" conservatism, Coulter and others have done even more to drag the movement back toward open intolerance.
That will be read as criticism of conservatism, but I intend a larger point. After all, liberalism has had its own unfortunate extremes: the drug use of the '60s, the Weather Underground, the Symbionese Liberation Army and the like. The difference is, say what you will about Michael Moore or Jesse Jackson, they are not pushing back toward that which has been discredited. Coulter is.
So this is not about bashing conservatives. It is, rather, about challenging them, and all of us. Within living memory, we have seen Jews in boxcars and blacks in trees and silence from those who should have been shouting. They pretended it wasn't happening until it already had.
So, what about Ann Coulter? What about the push-back against diversity, pluralism and tolerance, that she represents? I keep hearing that we should just ignore it.
My point is, that's been tried before. It didn't work.
----------
Leonard Pitts is a syndicated columnist based in Washington. E-mail:lpitts@miamiherald.com
More articles
Copyright © 2007, Chicago Tribune
My view
1. She is wrong. She should read the Bible. Zachariah in her Bible too states clearly at the end of time all people will acknowledge Adonai the one God.
2. She should see my videos on Jews not for Jesus, False prophets etc. Cjristianity is wrong at its core belief.
3. We don't care if people are Christians as long as they behave. We find her view
pathetic and dangerous, bu she is entitled to it as free thought
4. On the other hand, Israel's biggest supporters are from her end of Christinaity and the liberal christians often turn out to be Israel bashers.
Leonard Pitts, McClatchy-Tribune Newspapers
October 23, 2007
Someone is going to say, why did you waste space condemning the latest drivel from the mouth of Ann Coulter? Don't you know she only says these outrageous things to promote her books? Why reward her with attention?
The argument is not without merit. Coulter plays the news media like Louis Armstrong played his cornet. She is a virtuoso of stage-managed controversy. So there's something to be said for refusing to play along, for ignoring her in the hope that she will go away.
But some things only fester and grow in the dark. Some things use silence as assent.
Last week, Coulter said that in her perfect America, everyone would be a Christian. She said this to Donny Deutsch, who was hosting her on his CNBC program, "The Big Idea." Deutsch, who is Jewish, expressed alarm. Whereupon Coulter told him Jews simply needed to be "perfected" -- i.e., made to accept Jesus as savior. Which is, of course, one of the pillars (along with the slander of Christ's murder) supporting 2000 years of pogroms, abuse and Holocaust.
I suspect the reason some people believe that kind of ignorance is best ignored is that they find it difficult to take it seriously, or to accept that Coulter -- or those who embrace her -- really believes what she says. After all, this is not 1933, not 1948, not 1966. It is two-thousand-by-God-oh-seven, post-"Seinfeld," post-Gore-Lieberman, post-"Schindler's List." We no longer live in the era when open anti-Semitism could find wide traction. This is a different time.
But time, Martin Luther King once observed, is neutral. Time alone changes nothing. It is people who make change in time. Or not. So you have to wonder if this determined sanguinity in the face of intolerance is not ultimately an act of monumental self-delusion.
While some of us are cheerfully assuring one another that they don't really mean it, the Southern Poverty Law Center reports that the number of hate groups in this country has risen by a whopping 40 percent in just the last seven years. If you had spent those years as I have, jousting in print the agents of intolerance, you would not be surprised. It would be all but impossible to quantify, but I've noted a definite spike, not simply in the hatefulness of some people, but in the willingness to speak that hatefulness openly and without shame. What used to be anonymous now comes with a name and address.
Like Coulter, many of those people find intellectual cover under the cloak of conservatism. It is a development thoughtful conservatives (the very need to use that qualifier makes the case) ought to view with alarm. For all that Colin Powell, J.C. Watts, the Presidents Bush and others have done to posit a friendly new "big tent" conservatism, Coulter and others have done even more to drag the movement back toward open intolerance.
That will be read as criticism of conservatism, but I intend a larger point. After all, liberalism has had its own unfortunate extremes: the drug use of the '60s, the Weather Underground, the Symbionese Liberation Army and the like. The difference is, say what you will about Michael Moore or Jesse Jackson, they are not pushing back toward that which has been discredited. Coulter is.
So this is not about bashing conservatives. It is, rather, about challenging them, and all of us. Within living memory, we have seen Jews in boxcars and blacks in trees and silence from those who should have been shouting. They pretended it wasn't happening until it already had.
So, what about Ann Coulter? What about the push-back against diversity, pluralism and tolerance, that she represents? I keep hearing that we should just ignore it.
My point is, that's been tried before. It didn't work.
----------
Leonard Pitts is a syndicated columnist based in Washington. E-mail:lpitts@miamiherald.com
More articles
Copyright © 2007, Chicago Tribune
My view
1. She is wrong. She should read the Bible. Zachariah in her Bible too states clearly at the end of time all people will acknowledge Adonai the one God.
2. She should see my videos on Jews not for Jesus, False prophets etc. Cjristianity is wrong at its core belief.
3. We don't care if people are Christians as long as they behave. We find her view
pathetic and dangerous, bu she is entitled to it as free thought
4. On the other hand, Israel's biggest supporters are from her end of Christinaity and the liberal christians often turn out to be Israel bashers.
Monday, October 22, 2007
Musaf Kedusha 3rd bracha of Amida for repitition
My video on youtube for this
Shabbat Musaf Kedusha JewU 263
This introduction is included only in Ashkenazic rite:
The congregants chant the following paragraph independently,
which is repeated by the Reader:
Na-a-ri-ts'cha v'nak-di-sh'cha,
k'sod si-ach sar-fei ko-desh,
ha-mak-di-shim shim-cha ba-ko-desh,
Ka-ka-tuv, al yad n'vi-e-cha:
v'ka-ra zeh el zeh v'a-mar:
Ka-dosh! Ka-dosh! Ka-dosh! xxx[Lift heels three times]
A-do-nai ts'va-ot
m'lo kawl^ha-a-rets k'vo-do. xxx[Reader repeats this paragraph]
The congregants chant the following paragraph independently, which is repeated by the Reader:
K'vo-do ma-lei o-lam,
m'sha-r'tav sho-a-lim zeh la-zeh,
a-yei m'kum k'vo-do [ l'ha-a-ri-tso ].
L'u-ma-tam < ba-ruch yo-mei-ru | m'sha-b'chim v'om-rim > :
Ba-ruch ka-vod A-do-nai mi-m'ko-mo. xxx[Reader repeats this]
Mi-m'ko-mo hu yi-fen < b'ra-cha-mim | b'ra-cha-mav l'a-mo >,
v'ya-chon am ha-m'ya-cha-dim sh'mo;
e-rev va-vo-ker, b'chawl^yom ta-mid,
pa-a-ma-yim b'a-ha-va sh'ma om-rim:
Sh'ma Yis-ra-eil, A-do-nai E-lo-hei-nu, A-do-nai e-chad. xxx[Reader repeats this]
Hu E-lo-hei-nu, hu A-vi-nu, hu Mal-kei-nu, hu Mo-shi-ei-nu,
v'hu [ yo-shi-ei-nu v'yi-ga-lei-nu shei-nit, v'- ]
yash-mi-ei-nu b'ra-cha-mav shei-nit l'ei-nei kawl chai [ lei-mor ] :
[ Hein g'al-ti et-chem a-cha-rit k'rei-shit, ]
Li-h'yot la-chem Lei-lo-him,
A-ni A-do-nai E-lo-hei-chem.
Uv-div-rei kawd-sh'cha ka-tuv lei-mor:
Yim-loch A-do-nai l'o-lam,
e-lo-ha-yich Tsi-on
l'dor va-dor, Ha-l'lu-Yah. xxx [Reader repeats this paragraph]
jlw Sephardic and chassidic rite:
A-tah ka-dosh,
v'shim-cha ka-dosh,
u-k'do-shim b'chawl-yom y'ha-l'lu-cha se-lah.
{ Ki Eil me-lech ga-dol v'ka-dosh a-ta. }
Ashkenazic rite:
L'dor va-dor na-gid gad-le-cha,
ul-nei-tsach n'tsa-chim k'du-sha-t'cha nak-dish,
v'shiv-cha-cha E-lo-hei-nu mi-pi-nu lo ya-mush l'o-lam va-ed,
ki Eil me-lech ga-dol v'ka-dosh a-ta.
wlj
Ba-ruch a-tah A-do-nai ( Ba-ruch hu u-va-ruch sh'mo! )
ha-eil ha-kadosh. ( A-mein. )
Shabbat Musaf Kedusha JewU 263
This introduction is included only in Ashkenazic rite:
The congregants chant the following paragraph independently,
which is repeated by the Reader:
Na-a-ri-ts'cha v'nak-di-sh'cha,
k'sod si-ach sar-fei ko-desh,
ha-mak-di-shim shim-cha ba-ko-desh,
Ka-ka-tuv, al yad n'vi-e-cha:
v'ka-ra zeh el zeh v'a-mar:
Ka-dosh! Ka-dosh! Ka-dosh! xxx[Lift heels three times]
A-do-nai ts'va-ot
m'lo kawl^ha-a-rets k'vo-do. xxx[Reader repeats this paragraph]
The congregants chant the following paragraph independently, which is repeated by the Reader:
K'vo-do ma-lei o-lam,
m'sha-r'tav sho-a-lim zeh la-zeh,
a-yei m'kum k'vo-do [ l'ha-a-ri-tso ].
L'u-ma-tam < ba-ruch yo-mei-ru | m'sha-b'chim v'om-rim > :
Ba-ruch ka-vod A-do-nai mi-m'ko-mo. xxx[Reader repeats this]
Mi-m'ko-mo hu yi-fen < b'ra-cha-mim | b'ra-cha-mav l'a-mo >,
v'ya-chon am ha-m'ya-cha-dim sh'mo;
e-rev va-vo-ker, b'chawl^yom ta-mid,
pa-a-ma-yim b'a-ha-va sh'ma om-rim:
Sh'ma Yis-ra-eil, A-do-nai E-lo-hei-nu, A-do-nai e-chad. xxx[Reader repeats this]
Hu E-lo-hei-nu, hu A-vi-nu, hu Mal-kei-nu, hu Mo-shi-ei-nu,
v'hu [ yo-shi-ei-nu v'yi-ga-lei-nu shei-nit, v'- ]
yash-mi-ei-nu b'ra-cha-mav shei-nit l'ei-nei kawl chai [ lei-mor ] :
[ Hein g'al-ti et-chem a-cha-rit k'rei-shit, ]
Li-h'yot la-chem Lei-lo-him,
A-ni A-do-nai E-lo-hei-chem.
Uv-div-rei kawd-sh'cha ka-tuv lei-mor:
Yim-loch A-do-nai l'o-lam,
e-lo-ha-yich Tsi-on
l'dor va-dor, Ha-l'lu-Yah. xxx [Reader repeats this paragraph]
jlw Sephardic and chassidic rite:
A-tah ka-dosh,
v'shim-cha ka-dosh,
u-k'do-shim b'chawl-yom y'ha-l'lu-cha se-lah.
{ Ki Eil me-lech ga-dol v'ka-dosh a-ta. }
Ashkenazic rite:
L'dor va-dor na-gid gad-le-cha,
ul-nei-tsach n'tsa-chim k'du-sha-t'cha nak-dish,
v'shiv-cha-cha E-lo-hei-nu mi-pi-nu lo ya-mush l'o-lam va-ed,
ki Eil me-lech ga-dol v'ka-dosh a-ta.
wlj
Ba-ruch a-tah A-do-nai ( Ba-ruch hu u-va-ruch sh'mo! )
ha-eil ha-kadosh. ( A-mein. )
Psalm 145 Ashrei how to chant ad all about
Psalm 145: The Two Benefits of Ashrei -from Rav Kook
ASHREI (includes Psalm 145)
[Some congregations chant this responsively, Reader and congregation singing alternate sentences.]
My video to sing this on youtube
Ashrei psalm 145 sung Jewu 262
Ash-rei Yo-sh'vei vei-te-cha,
od y'ha-l'lu-cha, se-la.
Ash-rei ha-am she-ka-cha lo,
ash-rei ha-am she-A-do-nai e-lo-hav.
T'hi-lah l'Da-vid:
A-ro-mim-cha E-lo-hai ha-me-lech,
va-a-va-r'cha shim-cha l'o-lam va-ed.
B'chawl yom a-va-r'che-cha,
va-a-ha-l'la shim-cha l'o-lam va-ed.
Ga-dol A-do-nai um-hu-lal m'od,
v'lig-du-la-to ein chei-ker.
Dor l'dor y'sha-bach ma-a-se-cha,
u-g'vu-ro-te-cha ya-gi-du.
Ha-dar k'vod ho-de-cha,
v'di-vrei nif-l'o-te-cha a-si-cha.
Ve-e-zuz no-r'o-te-cha yo-mei-ru,
u-g'du-la-t'cha a-sa-p're-na.
Zei-cher rav tu-v'cha ya-bi-u,
v'tsid-ka-t'cha y'ra-nei-nu.
Cha-nun v'ra-chum A-do-nai,
e-rech a-pa-yim ug-dal cha-sed.
Tov A-do-nai la-kol,
v'ra-cha-mav al kawl ma-a-sav.
Yo-du-cha A-do-nai kawl ma-a-se-cha,
v'cha-si-de-cha y'va-r'chu-cha.
K'vod mal-chu-t'cha yo-mei-ru,
ug-vu-ra-t'cha y'da-bei-ru.
L'ho-di-a liv-nei ha-a-dam g'vu-ro-tav,
uch-vod ha-dar mal-chu-to.
Mal-chut'cha mal-chut kawl o-la-mim,
u-mem-shal-t'cha b'chawl dor va-dor.
So-mei-ch A-do-nai l'chawl ha-no-f'lim,
v'zo-keif l'chawl ha-k'fu-fim.
Ei-nei chol ei-le-cha y'sa-bei-ru,
v'a-ta no-tein la-hem, et ach-lam b'i-to.
Po-tei-ach et ya-de-cha,
u-mas-bi-a l'chawl chai ra-tson.
Tsa-dik A-do-nai b'chawl d'ra-chav,
v'cha-sid b'chawl ma-a-sav.
Ka-rov A-do-nai l'chawl ko-r'av,
l'chol a-sher yi-kra-u-hu ve-e-met.
R'tson y'rei-av ya-a-seh,
v'et shav-a-tam yish-ma v'yo-shi-eim.
Sho-meir A-do-nai et^kawl^ohavav,
v'eit kawl^ha-r'sha-im yash-mid.
Listen to this chanted!
T'hi-la A-do-nai y'da-ber pi,
vi-va-rei-ch kawl ba-sar sheim kawd-sho l'o-lam va-ed.
Va-a-nach-nu n'va-reich Yah,
mei-a-tah v'ad o-lam. Ha-l'lu-Yah.
I suppose everyone has their favorite chapter of Tehillim (Psalms), one that speaks to their soul. Which psalm did the rabbis of the Talmud like best?
The answer is probably chapter 145, commonly referred to as "Ashrei" (although the Sages called it "Tehilla LeDavid", after its opening phrase). In fact, the Talmud [Berachot 4] says one who recites this psalm three times a day is assured of a place in the World to Come. It is also the centerpiece of "pesukei d'zimra", the collection of psalms forming the introductory section of the morning prayer service.
What makes Ashrei so wonderful? The Talmud explains that this chapter has two special characteristics:
It is an alphabetical acrostic, containing all 22 Hebrew letters (except for the letter nun).
It contains the important verse, "You open Your hand and satisfy the wants of every living thing" [v. 16].
Every psalm has something special. What is the significance of these two advantages? Why are they so important?
Fundamental Beliefs
One explanation is that these two aspects of Ashrei affirm our most basic beliefs.
The two fundamental tenets of Judaism are that
God created the universe; and
God continues to watch over it (as opposed to the deist concept of God as a divine clock-maker who created the universe and then left it running without intervention or direction).
Ashrei refers to both of these tenets. It contains all the letters of the alphabet, which, according to the Midrash, God used to create the world. And the verse that "You open Your hand and satisfy the wants of every living thing" confirms the belief in Divine providence.
Spiritual Growth
A second explanation connects Ashrei to personal spiritual growth. There are two requirements to attaining our ethical and spiritual goals:
The study of Torah, which bestows enlightenment;
Not be disturbed by the distractions of this world. Even if we merit the light of Torah, worldly pressures and difficulties may divert our attention away from our spiritual objectives.
The verses of Ashrei are organized by the 22 Hebrew letters. These letters are the 'building blocks' of the Torah. When we praise God with all of these letters, we recognize that closeness to God is attained through the Torah's enlightenment.
To avoid the problem of worldly distractions, we need complete trust in God. By stating, "You open Your hand and satisfy the wants of every living thing," we are proclaiming that God watches over and protects all creatures. This affirmation of faith strengthens our trust in God, so that worldly pressures and obstacles will not succeed in distracting us from our true goals
ASHREI (includes Psalm 145)
[Some congregations chant this responsively, Reader and congregation singing alternate sentences.]
My video to sing this on youtube
Ashrei psalm 145 sung Jewu 262
Ash-rei Yo-sh'vei vei-te-cha,
od y'ha-l'lu-cha, se-la.
Ash-rei ha-am she-ka-cha lo,
ash-rei ha-am she-A-do-nai e-lo-hav.
T'hi-lah l'Da-vid:
A-ro-mim-cha E-lo-hai ha-me-lech,
va-a-va-r'cha shim-cha l'o-lam va-ed.
B'chawl yom a-va-r'che-cha,
va-a-ha-l'la shim-cha l'o-lam va-ed.
Ga-dol A-do-nai um-hu-lal m'od,
v'lig-du-la-to ein chei-ker.
Dor l'dor y'sha-bach ma-a-se-cha,
u-g'vu-ro-te-cha ya-gi-du.
Ha-dar k'vod ho-de-cha,
v'di-vrei nif-l'o-te-cha a-si-cha.
Ve-e-zuz no-r'o-te-cha yo-mei-ru,
u-g'du-la-t'cha a-sa-p're-na.
Zei-cher rav tu-v'cha ya-bi-u,
v'tsid-ka-t'cha y'ra-nei-nu.
Cha-nun v'ra-chum A-do-nai,
e-rech a-pa-yim ug-dal cha-sed.
Tov A-do-nai la-kol,
v'ra-cha-mav al kawl ma-a-sav.
Yo-du-cha A-do-nai kawl ma-a-se-cha,
v'cha-si-de-cha y'va-r'chu-cha.
K'vod mal-chu-t'cha yo-mei-ru,
ug-vu-ra-t'cha y'da-bei-ru.
L'ho-di-a liv-nei ha-a-dam g'vu-ro-tav,
uch-vod ha-dar mal-chu-to.
Mal-chut'cha mal-chut kawl o-la-mim,
u-mem-shal-t'cha b'chawl dor va-dor.
So-mei-ch A-do-nai l'chawl ha-no-f'lim,
v'zo-keif l'chawl ha-k'fu-fim.
Ei-nei chol ei-le-cha y'sa-bei-ru,
v'a-ta no-tein la-hem, et ach-lam b'i-to.
Po-tei-ach et ya-de-cha,
u-mas-bi-a l'chawl chai ra-tson.
Tsa-dik A-do-nai b'chawl d'ra-chav,
v'cha-sid b'chawl ma-a-sav.
Ka-rov A-do-nai l'chawl ko-r'av,
l'chol a-sher yi-kra-u-hu ve-e-met.
R'tson y'rei-av ya-a-seh,
v'et shav-a-tam yish-ma v'yo-shi-eim.
Sho-meir A-do-nai et^kawl^ohavav,
v'eit kawl^ha-r'sha-im yash-mid.
Listen to this chanted!
T'hi-la A-do-nai y'da-ber pi,
vi-va-rei-ch kawl ba-sar sheim kawd-sho l'o-lam va-ed.
Va-a-nach-nu n'va-reich Yah,
mei-a-tah v'ad o-lam. Ha-l'lu-Yah.
I suppose everyone has their favorite chapter of Tehillim (Psalms), one that speaks to their soul. Which psalm did the rabbis of the Talmud like best?
The answer is probably chapter 145, commonly referred to as "Ashrei" (although the Sages called it "Tehilla LeDavid", after its opening phrase). In fact, the Talmud [Berachot 4] says one who recites this psalm three times a day is assured of a place in the World to Come. It is also the centerpiece of "pesukei d'zimra", the collection of psalms forming the introductory section of the morning prayer service.
What makes Ashrei so wonderful? The Talmud explains that this chapter has two special characteristics:
It is an alphabetical acrostic, containing all 22 Hebrew letters (except for the letter nun).
It contains the important verse, "You open Your hand and satisfy the wants of every living thing" [v. 16].
Every psalm has something special. What is the significance of these two advantages? Why are they so important?
Fundamental Beliefs
One explanation is that these two aspects of Ashrei affirm our most basic beliefs.
The two fundamental tenets of Judaism are that
God created the universe; and
God continues to watch over it (as opposed to the deist concept of God as a divine clock-maker who created the universe and then left it running without intervention or direction).
Ashrei refers to both of these tenets. It contains all the letters of the alphabet, which, according to the Midrash, God used to create the world. And the verse that "You open Your hand and satisfy the wants of every living thing" confirms the belief in Divine providence.
Spiritual Growth
A second explanation connects Ashrei to personal spiritual growth. There are two requirements to attaining our ethical and spiritual goals:
The study of Torah, which bestows enlightenment;
Not be disturbed by the distractions of this world. Even if we merit the light of Torah, worldly pressures and difficulties may divert our attention away from our spiritual objectives.
The verses of Ashrei are organized by the 22 Hebrew letters. These letters are the 'building blocks' of the Torah. When we praise God with all of these letters, we recognize that closeness to God is attained through the Torah's enlightenment.
To avoid the problem of worldly distractions, we need complete trust in God. By stating, "You open Your hand and satisfy the wants of every living thing," we are proclaiming that God watches over and protects all creatures. This affirmation of faith strengthens our trust in God, so that worldly pressures and obstacles will not succeed in distracting us from our true goals
Friday Night Shabbat Cyber Service This week
ESYNAGOGUE
Friday Night Service
Can't make it to shull? Too far away from a synagogue? The next best thing to being there.-Videos of me doing Kabbalat shabbat-but no oneg. These are on google video, not youtube. Youtube won't upload more than 10 minutes at a time.
Friday Night Kabbalat Shabbat Service part 1 of 2
Shabbat Maariv service part 2 of Kabbalat of 2 videos
For the sermon, tune in to any one or all of of these 3 videos
My Videos on this week's portion Vayera on youtube
My Videos on Vayera
Genesis 22 a close reading of the binding of isaacjewu 193
Torah Portion Vayera-the binding of Isaac jewu 62
High Holiday Bible readings jewu 153
Friday Night Service
Can't make it to shull? Too far away from a synagogue? The next best thing to being there.-Videos of me doing Kabbalat shabbat-but no oneg. These are on google video, not youtube. Youtube won't upload more than 10 minutes at a time.
Friday Night Kabbalat Shabbat Service part 1 of 2
Shabbat Maariv service part 2 of Kabbalat of 2 videos
For the sermon, tune in to any one or all of of these 3 videos
My Videos on this week's portion Vayera on youtube
My Videos on Vayera
Genesis 22 a close reading of the binding of isaacjewu 193
Torah Portion Vayera-the binding of Isaac jewu 62
High Holiday Bible readings jewu 153
My Videos on this week's portion Vayera on youtube
My Videos on this week's portion Vayera on youtube
Genesis 22 a close reading of the binding of isaacjewu 193
Torah Portion Vayera-the binding of Isaac jewu 62
High Holiday Bible readings jewu 153
Genesis 22 a close reading of the binding of isaacjewu 193
Torah Portion Vayera-the binding of Isaac jewu 62
High Holiday Bible readings jewu 153
Thursday, October 18, 2007
Len Rubin Z'L
Such a sad day. So we need a joke. Rabbi, Cantor and synagogue president were captured by cannibals. Before they were cooked, the cannibal chief offered each a request. The Rabbi said there was a two hour sermon he always wanted to give but his congregation would never stand for it so could he give it now? The cantor said he really wanted once in his life to daven the full Yom Kippur service for Musaf-it would take 3 hours. The synagogue president went last-the rabbi wants to preach for 2 hours and the cantor sing for 3? Cook me first.!!!
Not that many Jews love synagogue. Len did. Those who do, usually love cantors or rabbis, not both. Len loved both. He could listen to Benny sing forever, and he is the only synagogue president I have had who regularly told me I should talk longer because I had so much to say. Lenny loved to listen to Benny in Florida and when Benny decided he did not want a full time pulpit anymore, and was leaving the Boca synagogue, no problem for Lenny, he convinced him and EHNTJC to make a shidduch.
As for me, he and Allan shlepped to Midway that first time to pick us up and when he saw us-both over 48 at the time, he said kids, and could not get over what a beautiful rebbetzin he was getting. It was Allan and he and Charlene and Paula who wined us and dined us at the beginning, it was Allan and he who pulled me out of the interview to offer the job and it was Allan and he who, in his living room, worked out my deal to come here,
He loved Niles Township, filled in with Shelly Post when the cantor was gone Shabbat am, davened shaharit on Rosh Hashnah and minha and maftir Jonah on Yom Kippur, did an unforgettable duet with the Cantor on the Holidays, did at least a haftorah a month when he was in town, volunteered in the office constantly doing whatever needed to be done, was one of the main voiced I called when I needed advice about something, etc etc etc- past president past everything. As a new congregant, who did not know Len wrote about the high Holidays this year
Gentleman
“Thank you for allowing us to participate in the High Holidays! It was wonderful. The sermons were good and what a voice that Cantor has! Anyone who doesn't believe there's a G-d has never heard that guy sing! I especially liked the La Dor V' Dor duet with the older gentleman.
I know Jewish people aren't supposed to "proselytize" but between you and Gail's knowledge and sermon style and the Cantor and that choir and all the nice people at Ezra Habonim, it really should be on prime time television. “
This week’s parasha is Lech L:echa-when God called Abram to start the historic journey. He told Abram tht of course he would not be there to see it all unfold, but he was to embark on this journey. Debbie Friedman wrote a song based on those words
Lechi lach to a land that I will show you
Lech li-cha to a place you do not know
Lechi lach on your journey I will bless you
And you shall be a blessing, you shall be a blessing
You shall be a blessing lechi lach
Lechi lach and I shall make your name great
Lech li-cha and all shall praise your name
Lechi lach to the place that I will show you
Li-simchat chayim, li-simchat chayim
Li-simchat chayim lechi lach.
And you shall be a blessing, you shall be a blessing
You shall be a blessing lechi lach.
I’ve gotten used to Len going away about now with Charlene ,for the winter, which they loved to do. And we’d all miss them until they come back. Well, he’s not coming back this time, and we will get used to it, but it won’t be the same. May we all find comfort in his memory and may his memory be a blessing.
The funeral is Friday at Shalom Chapel.
Not that many Jews love synagogue. Len did. Those who do, usually love cantors or rabbis, not both. Len loved both. He could listen to Benny sing forever, and he is the only synagogue president I have had who regularly told me I should talk longer because I had so much to say. Lenny loved to listen to Benny in Florida and when Benny decided he did not want a full time pulpit anymore, and was leaving the Boca synagogue, no problem for Lenny, he convinced him and EHNTJC to make a shidduch.
As for me, he and Allan shlepped to Midway that first time to pick us up and when he saw us-both over 48 at the time, he said kids, and could not get over what a beautiful rebbetzin he was getting. It was Allan and he and Charlene and Paula who wined us and dined us at the beginning, it was Allan and he who pulled me out of the interview to offer the job and it was Allan and he who, in his living room, worked out my deal to come here,
He loved Niles Township, filled in with Shelly Post when the cantor was gone Shabbat am, davened shaharit on Rosh Hashnah and minha and maftir Jonah on Yom Kippur, did an unforgettable duet with the Cantor on the Holidays, did at least a haftorah a month when he was in town, volunteered in the office constantly doing whatever needed to be done, was one of the main voiced I called when I needed advice about something, etc etc etc- past president past everything. As a new congregant, who did not know Len wrote about the high Holidays this year
Gentleman
“Thank you for allowing us to participate in the High Holidays! It was wonderful. The sermons were good and what a voice that Cantor has! Anyone who doesn't believe there's a G-d has never heard that guy sing! I especially liked the La Dor V' Dor duet with the older gentleman.
I know Jewish people aren't supposed to "proselytize" but between you and Gail's knowledge and sermon style and the Cantor and that choir and all the nice people at Ezra Habonim, it really should be on prime time television. “
This week’s parasha is Lech L:echa-when God called Abram to start the historic journey. He told Abram tht of course he would not be there to see it all unfold, but he was to embark on this journey. Debbie Friedman wrote a song based on those words
Lechi lach to a land that I will show you
Lech li-cha to a place you do not know
Lechi lach on your journey I will bless you
And you shall be a blessing, you shall be a blessing
You shall be a blessing lechi lach
Lechi lach and I shall make your name great
Lech li-cha and all shall praise your name
Lechi lach to the place that I will show you
Li-simchat chayim, li-simchat chayim
Li-simchat chayim lechi lach.
And you shall be a blessing, you shall be a blessing
You shall be a blessing lechi lach.
I’ve gotten used to Len going away about now with Charlene ,for the winter, which they loved to do. And we’d all miss them until they come back. Well, he’s not coming back this time, and we will get used to it, but it won’t be the same. May we all find comfort in his memory and may his memory be a blessing.
The funeral is Friday at Shalom Chapel.
Tuesday, October 16, 2007
Cyber service for Friday nights
Can't make it to shull? Too far away from a synagogue? The next best thing to being there.
Me doing Kabbalat shabbat-but no oneg. Tese are on google video, not youtube. Youtube won't upload more than 10 minutes at a time
Friday Night Kabbalat Shabbat Service part 1 of 2
Shabbat Maariv service part 2 of Kabbalat of 2 videos
Me doing Kabbalat shabbat-but no oneg. Tese are on google video, not youtube. Youtube won't upload more than 10 minutes at a time
Friday Night Kabbalat Shabbat Service part 1 of 2
Shabbat Maariv service part 2 of Kabbalat of 2 videos
Jimmy Carter for sale
Subject: Ex-President for sale. by Alan Dershowitz Important Article
To: Sharonrgross@cs.com
Subject: Ex-President For Sale , by Alan M. Dershowitz
Jimmy Carter is making more money selling integrity than peanuts. I
have known Jimmy Carter for more than 30 years. I first met him in the
spring of 1976 when, as a relatively unknown candidate for president,
he sent me a handwritten letter asking for my help in his campaign on
issues of crime and justice.
I had just published an article in The New York Times Magazine on
sentencing reform, and he expressed interest in my ideas and asked me
to come up with additional ones for his campaign.
Shortly thereafter, my former student Stuart Eisenstadt, brought
Carter to Harvard to meet with some faculty members, me among them. I
immediately liked Jimmy Carter and saw him as a man of integrity and
principle. I signed on to his campaign and worked very hard for his
election.
When Newsweek magazine asked his campaign for the names of people on
whom Carter relied for advice, my name was among those given out. I
continued to work for Carter over the years, most recently I met him in
Jerusalem a year ago, and we briefly discussed the Mid-East.
Though I disagreed with some of his points, I continued to believe
that he was making them out of a deep commitment to principle and to
human rights.
Recent disclosures of Carter's extensive financial connections to
Arab oil money, particularly from Saudi Arabia , had deeply shaken my
belief in his integrity. When I was first told that he received a
monetary reward in the name of Sheik Zayed bin Sultan Al Nahayan, and
kept the money, even after Harvard returned money from the same source
because of its anti-Semitic history, I simply did not believe it. How
could a man of such apparent integrity enrich himself with dirty money
from so dirty a source?
And let there be no mistake about how dirty the Zayed Foundation is.
I know because I was involved, in a small way, in helping to persuade
Harvard University to return more than $2 million that the financially
strapped Divinity School received from this source.
Initially I was reluctant to put pressure on Harvard to turn back
money for the Divinity School , but then a student at the Divinity
School --Rachael Lea Fish -- showed me the facts.
They were staggering. I was amazed that in the 21st century there
were still foundations that espoused these views. The Zayed Centre for
Coordination and Follow-up - a think-tank funded by the Sheik and run
by his son - hosted speakers who called Jews "the enemies of all
nations," attributed the assassination of John Kennedy to Israel and
the Mossad and the 9/11 attacks to the United States' own military, and
stated that the Holocaust was a "fabl e." (They also hosted a speech by
Jimmy Carter.) To its credit, Harvard turned the money back.
To his discredit, Carter did not.
Jimmy Carter was, of course, aware of Harvard's decision, since it
was highly publicized. Yet he kept the money. Indeed, this is what he
said in accepting the funds: "This award has special significance for
me because it is named for my personal friend, Sheik Zayed bin Sultan
al-Nahyan." Carter's personal friend, it turns out, was an unredeemable
anti-Semite and all-around bigot.
In reading Carter's statements, I was reminded of the bad old Harvard
of the1930s, which continued to honor Nazi academics after the
anti-Semitic policies of Hitler's government became clear. Harvard of
the 1930s was complicit in evil. I sadly concluded that Jimmy Carter of
the 21st century has become complicit in evil. The extent of Carter's
financial support from, and even dependence on, dirt y money is still
not fully known.
What we do know is deeply troubling. Carter and his Center have
accepted millions of dollars from suspect sources, beginning with the
bail-out of the Carter family peanut business in the late 1970s by
BCCI, a now-defunct and virulently anti-Israeli bank indirectly
controlled by the Saudi Royal family, and among whose principal
investors is Carter's friend, Sheik Zayed. Agha Hasan Abedi, the
founder of the bank, gave Carter "$500,000 to help the former president
establish his center...[and] more than $10 million to Mr.
Carter's different projects."
Carter gladly accepted the money, though Abedi had called his
bank-ostensibly the source of his funding-"the best way to fight the
evil influence of the Zionists."
BCC isn't the only source: Saudi King Fahd contributed millions to
the Carter Center- "in 1993 alone...$7.6 million" as have other member s
of the Saudi Royal Family. Carter also received a million dollar pledge
from the Saudi-based bin Laden family, as well as a personal $500,000
environmental award named for Sheik Zayed, and paid for by the Prime
Minister of the United Arab Emirates.
It's worth noting that, despite the influx of Saudi money funding the
Carter Center , and despite the Saudi Arabian government's myriad human
rights abuses, the Carter Center 's Human Rights program has no
activity whatever in Saudi Arabia . The Saudis have apparently bought
his silence for a steep price.
The bought quality of the Center's activities becomes even more
clear, however, when reviewing the Center's human rights activities in
other countries: essentially no human rights activities in China or in
North Korea , or in Iran , Iraq , the Sudan , or Syria , but activity
regarding Israel and its alleged abuses, according to the Center's
web site.
The Carter Center 's mission statement claims that "The Center is
nonpartisan and acts as a neutral party in dispute resolution
activities." How can that be, given that its coffers are full of Arab
money, and that its focus is away from significant Arab abuses and on
Israel's far less serious ones?
No reasonable person can dispute therefore that Jimmy Carter has been
and remains dependent on Arab oil money, particularly from Saudi Arabia.
Does this mean that Carter has necessarily been influenced in his
thinking about the Middle East by receipt of such enormous amounts of
money? Ask Carter. The entire premise of his criticism of Jewish
influence on American foreign policy is that money talks.
It is Carter-not me-who has made the point that if politicians
receive money from Jewish sources, then they are not free to decide
issues regarding the Middle East for themselves.
It is Carter, not me, who has argued that distinguished reporters
cannot honestly report on the Middle East because they are being paid
by Jewish money. So, by Carter's own standards, it would be almost
economically "suicidal" for Carter "to espouse a balanced position
between Israel and Palestine .
By Carter's own standards, therefore, his views on the Middle East
must be discounted. It is certainly possible that he now believes them.
Money, particularly large amounts of money, has a way of persuading
people to a particular position.
It would not surprise me if Carter, having received so much Arab
money, is now honestly committed to their cause. But his failure to
disclose the extent of his financial dependence on Arab money, and the
absence of any self reflection on whether the receipt of this money has
unduly influenced his views, is a form of deception bordering o n
corruption.
I have met cigarette lobbyists, who are supported by the cigarette
industry, and who have come to believe honestly that cigarettes are
merely a safe form of adult recreation, that cigarettes are not
addicting and that the cigarette industry is really trying to persuade
children not to smoke.
These people are fooling themselves (or fooling us into believing
that they are fooling themselves) just as Jimmy Carter is fooling
himself (or persuading us to believe that he is fooling himself).
If money determines political and public views-as Carter insists
"Jewish money" does-then Carter's views on the Middle East must be
deemed to have been influenced by the vast sums of Arab money he has
received. If he who pays the piper calls the tune, then Carter's
off-key tunes have been called by his Saudi Arabian paymasters. It
pains me to say this, but I now believe that there is no person in
American public life today who has a lower ratio of real [integrity] to
apparent integrity than Jimmy Carter.
The public perception of his integrity is extraordinarily high. His
real integrity, it now turns out, is extraordinarily low. He is no
better than so many former American politicians who, after leaving
public life, sell themselves to the highest bidder and become lobbyists
for despicable causes.
That is now Jimmy Carter's sad legacy.
Author Biography: Alan M. Dershowitz is the Felix Frankfurter
professor of law at Harvard Law School and author of The Case for
Israel .
To: Sharonrgross@cs.com
Subject: Ex-President For Sale , by Alan M. Dershowitz
Jimmy Carter is making more money selling integrity than peanuts. I
have known Jimmy Carter for more than 30 years. I first met him in the
spring of 1976 when, as a relatively unknown candidate for president,
he sent me a handwritten letter asking for my help in his campaign on
issues of crime and justice.
I had just published an article in The New York Times Magazine on
sentencing reform, and he expressed interest in my ideas and asked me
to come up with additional ones for his campaign.
Shortly thereafter, my former student Stuart Eisenstadt, brought
Carter to Harvard to meet with some faculty members, me among them. I
immediately liked Jimmy Carter and saw him as a man of integrity and
principle. I signed on to his campaign and worked very hard for his
election.
When Newsweek magazine asked his campaign for the names of people on
whom Carter relied for advice, my name was among those given out. I
continued to work for Carter over the years, most recently I met him in
Jerusalem a year ago, and we briefly discussed the Mid-East.
Though I disagreed with some of his points, I continued to believe
that he was making them out of a deep commitment to principle and to
human rights.
Recent disclosures of Carter's extensive financial connections to
Arab oil money, particularly from Saudi Arabia , had deeply shaken my
belief in his integrity. When I was first told that he received a
monetary reward in the name of Sheik Zayed bin Sultan Al Nahayan, and
kept the money, even after Harvard returned money from the same source
because of its anti-Semitic history, I simply did not believe it. How
could a man of such apparent integrity enrich himself with dirty money
from so dirty a source?
And let there be no mistake about how dirty the Zayed Foundation is.
I know because I was involved, in a small way, in helping to persuade
Harvard University to return more than $2 million that the financially
strapped Divinity School received from this source.
Initially I was reluctant to put pressure on Harvard to turn back
money for the Divinity School , but then a student at the Divinity
School --Rachael Lea Fish -- showed me the facts.
They were staggering. I was amazed that in the 21st century there
were still foundations that espoused these views. The Zayed Centre for
Coordination and Follow-up - a think-tank funded by the Sheik and run
by his son - hosted speakers who called Jews "the enemies of all
nations," attributed the assassination of John Kennedy to Israel and
the Mossad and the 9/11 attacks to the United States' own military, and
stated that the Holocaust was a "fabl e." (They also hosted a speech by
Jimmy Carter.) To its credit, Harvard turned the money back.
To his discredit, Carter did not.
Jimmy Carter was, of course, aware of Harvard's decision, since it
was highly publicized. Yet he kept the money. Indeed, this is what he
said in accepting the funds: "This award has special significance for
me because it is named for my personal friend, Sheik Zayed bin Sultan
al-Nahyan." Carter's personal friend, it turns out, was an unredeemable
anti-Semite and all-around bigot.
In reading Carter's statements, I was reminded of the bad old Harvard
of the1930s, which continued to honor Nazi academics after the
anti-Semitic policies of Hitler's government became clear. Harvard of
the 1930s was complicit in evil. I sadly concluded that Jimmy Carter of
the 21st century has become complicit in evil. The extent of Carter's
financial support from, and even dependence on, dirt y money is still
not fully known.
What we do know is deeply troubling. Carter and his Center have
accepted millions of dollars from suspect sources, beginning with the
bail-out of the Carter family peanut business in the late 1970s by
BCCI, a now-defunct and virulently anti-Israeli bank indirectly
controlled by the Saudi Royal family, and among whose principal
investors is Carter's friend, Sheik Zayed. Agha Hasan Abedi, the
founder of the bank, gave Carter "$500,000 to help the former president
establish his center...[and] more than $10 million to Mr.
Carter's different projects."
Carter gladly accepted the money, though Abedi had called his
bank-ostensibly the source of his funding-"the best way to fight the
evil influence of the Zionists."
BCC isn't the only source: Saudi King Fahd contributed millions to
the Carter Center- "in 1993 alone...$7.6 million" as have other member s
of the Saudi Royal Family. Carter also received a million dollar pledge
from the Saudi-based bin Laden family, as well as a personal $500,000
environmental award named for Sheik Zayed, and paid for by the Prime
Minister of the United Arab Emirates.
It's worth noting that, despite the influx of Saudi money funding the
Carter Center , and despite the Saudi Arabian government's myriad human
rights abuses, the Carter Center 's Human Rights program has no
activity whatever in Saudi Arabia . The Saudis have apparently bought
his silence for a steep price.
The bought quality of the Center's activities becomes even more
clear, however, when reviewing the Center's human rights activities in
other countries: essentially no human rights activities in China or in
North Korea , or in Iran , Iraq , the Sudan , or Syria , but activity
regarding Israel and its alleged abuses, according to the Center's
web site.
The Carter Center 's mission statement claims that "The Center is
nonpartisan and acts as a neutral party in dispute resolution
activities." How can that be, given that its coffers are full of Arab
money, and that its focus is away from significant Arab abuses and on
Israel's far less serious ones?
No reasonable person can dispute therefore that Jimmy Carter has been
and remains dependent on Arab oil money, particularly from Saudi Arabia.
Does this mean that Carter has necessarily been influenced in his
thinking about the Middle East by receipt of such enormous amounts of
money? Ask Carter. The entire premise of his criticism of Jewish
influence on American foreign policy is that money talks.
It is Carter-not me-who has made the point that if politicians
receive money from Jewish sources, then they are not free to decide
issues regarding the Middle East for themselves.
It is Carter, not me, who has argued that distinguished reporters
cannot honestly report on the Middle East because they are being paid
by Jewish money. So, by Carter's own standards, it would be almost
economically "suicidal" for Carter "to espouse a balanced position
between Israel and Palestine .
By Carter's own standards, therefore, his views on the Middle East
must be discounted. It is certainly possible that he now believes them.
Money, particularly large amounts of money, has a way of persuading
people to a particular position.
It would not surprise me if Carter, having received so much Arab
money, is now honestly committed to their cause. But his failure to
disclose the extent of his financial dependence on Arab money, and the
absence of any self reflection on whether the receipt of this money has
unduly influenced his views, is a form of deception bordering o n
corruption.
I have met cigarette lobbyists, who are supported by the cigarette
industry, and who have come to believe honestly that cigarettes are
merely a safe form of adult recreation, that cigarettes are not
addicting and that the cigarette industry is really trying to persuade
children not to smoke.
These people are fooling themselves (or fooling us into believing
that they are fooling themselves) just as Jimmy Carter is fooling
himself (or persuading us to believe that he is fooling himself).
If money determines political and public views-as Carter insists
"Jewish money" does-then Carter's views on the Middle East must be
deemed to have been influenced by the vast sums of Arab money he has
received. If he who pays the piper calls the tune, then Carter's
off-key tunes have been called by his Saudi Arabian paymasters. It
pains me to say this, but I now believe that there is no person in
American public life today who has a lower ratio of real [integrity] to
apparent integrity than Jimmy Carter.
The public perception of his integrity is extraordinarily high. His
real integrity, it now turns out, is extraordinarily low. He is no
better than so many former American politicians who, after leaving
public life, sell themselves to the highest bidder and become lobbyists
for despicable causes.
That is now Jimmy Carter's sad legacy.
Author Biography: Alan M. Dershowitz is the Felix Frankfurter
professor of law at Harvard Law School and author of The Case for
Israel .
Sunday, October 14, 2007
Gail's recent kabbalah lecture in 4 parts on google video
Gail on Kabbalah on google video
Gail's Kabbalah lecture part 1
http://video.google.com/videoplay?docid=-6602648484236695651
Gail's Kabbalah lecture part 2
http://video.google.com/videoplay?docid=5756763532869768763
Gail's Kabbalah lecture part 3
http://video.google.com/videoplay?docid=-5988767701541834352
Gail's Kabbalah lecture part 4
http://video.google.com/videoplay?docid=1639205956142553091
Gail's Kabbalah lecture part 1
http://video.google.com/videoplay?docid=-6602648484236695651
Gail's Kabbalah lecture part 2
http://video.google.com/videoplay?docid=5756763532869768763
Gail's Kabbalah lecture part 3
http://video.google.com/videoplay?docid=-5988767701541834352
Gail's Kabbalah lecture part 4
http://video.google.com/videoplay?docid=1639205956142553091
new video on Kabbal terms and old one on parasha
Basic Kabbalah Jewish Mystical terms Jewu 260
Video for this week's parasha
Torah Portion Lech Lecha- Abraham's call jewu 61
Video for this week's parasha
Torah Portion Lech Lecha- Abraham's call jewu 61
terms and vocabulary videos
17. Basic Jewish Vocabulary
Some Yiddish expressions JewU 167
Understanding Jewish talk, terms usage
Basic Kabbalah Jewish Mystical terms Jewu 260
Proper Jewish greetings JewU 256
Basic Hebrew vocabulary Jewu 254
Intro to Judaism terms #16 life cycle 2 Jewu 235
Intro to Judaism terms #15 life cycle 1 Jewu 234
Intro to Judaism terms #14 Israel Jewu 233
Intro to Judaism terms #13 Anti semitism/Holocaust Jewu 232
Intro to Judaism terms #12 Peoplehood/Convert/ Jewu 231
Intro to Judaism terms #11 Kashrut/ Jewu 230
Intro to Judaism #10 Terms Pesah/Shavuot Jewu 229
Intro to Judaism terms #9 Terms Sukk/hannu/ Jewu 227
Terms for Intro to Judaism class #7 Shabbat Jewu 225
Intro to Judaism #6 Terms Jewish History Jewu 224
Intro to Judaism #5 Terms Prayer Jewu 223
Intro to Judaism #8 Terms Time/ Jewu 226
Intro to Judaism #4 Terms Jewish life/synagoue Jewu 222
Some Yiddish expressions JewU 167
Understanding Jewish talk, terms usage
Basic Kabbalah Jewish Mystical terms Jewu 260
Proper Jewish greetings JewU 256
Basic Hebrew vocabulary Jewu 254
Intro to Judaism terms #16 life cycle 2 Jewu 235
Intro to Judaism terms #15 life cycle 1 Jewu 234
Intro to Judaism terms #14 Israel Jewu 233
Intro to Judaism terms #13 Anti semitism/Holocaust Jewu 232
Intro to Judaism terms #12 Peoplehood/Convert/ Jewu 231
Intro to Judaism terms #11 Kashrut/ Jewu 230
Intro to Judaism #10 Terms Pesah/Shavuot Jewu 229
Intro to Judaism terms #9 Terms Sukk/hannu/ Jewu 227
Terms for Intro to Judaism class #7 Shabbat Jewu 225
Intro to Judaism #6 Terms Jewish History Jewu 224
Intro to Judaism #5 Terms Prayer Jewu 223
Intro to Judaism #8 Terms Time/ Jewu 226
Intro to Judaism #4 Terms Jewish life/synagoue Jewu 222
All my youtube videos organized in 16 categories
1. JEWISH VALUES
Jewish Values 1-3
Jewish Values 4-6
Jewish Values 7-9
Jewish values 10-14
Jewish Values 15-21
Jewish Values 22-27
Jewish values 28 on
2. UNDERSTANDING THE JEWISH PEOPLE
Understanding Jewish talk, terms usage
The Jewish Star as a teaching tool
Cohenim Priests In Judaism
Hasidim 101
Jewish Denominations Movements
Orthodox Judaism strengths and challenges
Conservative Judaism JEwU 114
Reform Judaism Strength and Challenges JewU 119
Jewish history Abraham to Hannukah
Gematria Jewish numerology JewU 142
12 tribes of Israel JewU 143
Is there a Jewish language? JewU 124
Some Yiddish expressions JewU 167
3. Jews and others
Jews and Evangelical Christians
Anti-Semitism-a brief history
Converting to Judaism
Long distance conversion JewU 183
Jews and Jesus
Baha'i and Judaism JewU 147
History of religion -what order? JewU 171
Chrisitian and Jewish differences JewU 182
Islam and Judaism Jew U 198
Jewish last names JewU 181
Jews Not for Jesus 1 JewU 200
Jews Not for Jesus 2 JewU 201
Jews Not for Jesus 3 JewU 202
Key issue of the time:Iran Iran Iran JewU 212
4. Sabbath and Holiday videos
Jewish understanding of TIME
Origins of Jewish holidays
SHABBAT
Shabbat-an introduction
Sabbath Kiddush sanctification and havdalah ceremonies chant
History of Shabbat Candle Lighting JewU 176
High Holidays + Sukkot
Destination High Holidays JewU 188
Prepare for Rosh Hashanah-Elul JewU 189
Selihote- penitential service prior to Rosh Hashanah JewU 123
High Holiday Bible readings JewU 153
Genesis 22 a close reading of the binding of IsaacJewU 193
Rosh Hashanah Jewish New year
Blessings for Home Rosh Hashanah JewU 190
Shofar-Ram's horn
An Amazing Shofar ram's Horn Service
Yom Kippur Jewish Atonement Day
How world's smartest
person helps with Yom Kippur JewU 163
Biblical Book of Jonah-its meaning JewU 152
Sukkot and Simhat Torah
Sukkah 123 an easy to assemble canvass SUKKAH JEWU 238
13 reasons to build a Sukkah Jewu 241
Sukkot Lulav and etrog shown and discussed Jewu 240
Sukkot-Hannukah connection Jewu 244
Guests to the Sukkhah-ushpizim jewu 242
Winter
Hannukah The real story
Hannukah songs and blessings sung
Spring and Summer
Purim the true story
Seder Plate Basics for Passover
Passover Haggadah explained briefly
Passover joke: Why is this night Passover song
Passover song Haggadya the little goat explained
The 4 Passover questions in Yiddish
Omer-the 49 day period between Passover and Shavuot
Holocaust 2007 Shoah
Lag Baomer 33rd day Holiday in the midst of sadness
The Festival of Shavuot First fruits Hag Habikorim
Cicadas, Shavuot, Memorial day and Ruth's conversion
Tisha bAV Ninth of Av saddest day in Jewish year
5. Synagogue and Ritual items
What are those strange movements in Jewish prayer? JewU 174
Virtual synagogue JewU 185
Geography of the Synagogue JewU 186
Jewish prayer shawl Tallit Tallis 101
Sacrifices and Judaism
God's Names, Bible, Talmud, Prayers JewU 141
Minyon Prayer quorum: rules and history JewU 140
Amen-what does it mean? JewU 178
Thank God Blessings in Judaism JewU 129
Origin of Yizkor memorial service
Jewish ritual home items
Mezuza-what is that box on a Jewish home?
Jewish Kippot, Yarmulkes, head Coverings
Tfillin Phylacteries JewU 187
Shaharit-the Jewish morning Prayer service
Minha The Jewish Afternoon Prayer service
Jewish prayer service-Maariv/Evening
6. Lifecycle
Bris Milah and Jewish Baby namings
Status of Jewish children JewU 203
Raising Children to be Jewish
Raising Children to be Jewish -2 JewU 115
Jewish Marriage Ceremony
Jewish Divorce
Aging well -a Jewish
view JewU 158
Jewish Funeral Practices 101
Do it yourself Jewish unveiling dedication Jewu 216
7. Kashrut
Kosher 101
Vegetarianism and Judaism JewU130
Meat and Milk jewu 172
More on Kosher-lists of yes and no Jewu 253
8. Sacred texts
Introduction to the Torah JewU 154
Have a problem with a Biblical verse? JewU 161
Change in Jewish Law JewU 128 (also for Pinhas)
Ten Commandments
Jewish Denominations Movements
Mishnah Gemarah Talmud 101
Hebrew Bible introduction
Building a Jewish library JewU 177
Books for your jewish Library 2 JewU 191
Books for your Jewish Library 3 JewU 192
9. Weekly Torah portion sermons
GENERAL
Introduction to the Torah JewU 154
Have a problem with a Biblical verse? JewU 161
Genesis
Breisheit Torah Portion Breisheit Genesis and
Creationism Evolution A Jewish View
Torah portion Noah and the flood
Torah Portion Lech Lecha- Abraham's call
Vayera see
Genesis 22 a close reading of the binding of IsaacJewU 193
Bris Milah and Jewish Baby namings
also Torah Portion Vayera-the binding of Isaac
Hayyei Sarah Jewish Marriage Ceremony
Miketz see Hannukah The real story
Exodus
Yitro see Ten Commandments
Vayakhael (Ch 35) Shabbat-an introduction
Shabbat Zachor before Purim see Anti-Semitism-a brief history and Purim the true story
Leviticus
Vayikra see Sacrifices and Judaism
Tzav see Cohenim Priests In Judaism
Pesah Shabbat Hol Hamoed Ezekiel 37 see
Resurrection from a Jewish perspective
Pesah 8th day Isaiah 10-11 see
Jewish view of the Messiah and Messianic era
Shemenei see Kosher 101
Tazria Mezora Dvar Torah on speech ethics
Kedoshim-Love thy neighbor as thyself
Emor see Origins of Jewish holidays
Behar Behukotai Torah portion Sabbatical, Jubilee
NUMBERS
Bamidbar
Shavuot (Ruth) see Converting to Judaism http May 23 2007
Parashat Naso Explained-Priestly benediction also May 26 2007
Cicadas, Shavuot, Memorial day and Ruth's conversion
Portion Behaalotcha Numbers 8-12:16
For Shelach lecha see Jewish prayer shawl Tallit Tallis 101
Torah Portion Shelach lecha-the spies
Hukkat see Parashat Parah dvar Torah Parashat Balak
Torah Portion Pinhas dvar Torah
What we learn fromn the daughters of Zelophad JewU 157
Torah Portion Matot Masei ends Numbers JewU 148
Deuteronomy
Intro to Devarim-Deuteronomy JewU 160
Vetchanan
Mezuza-what is that box on a Jewish home?
Ten Commandments
The Shema-Hear O Israel the Lord our God the Lord is One
Shma first and last paragraphs sung JewU 149
Parashat Shoftim Judges JewU 184
Ke Teze see
Jewish Divorce
Deuteronomy 21-25 Kiteze 1 JewU 195
Deuteronomy 21-25 Kiteze 2 JewU 196
Don't make a mess in God's Camp JewU 197
Parashat Netzavim- Free will, Jewu 213
Vayelech
The Bible says "Be strong and of good courage" jewu 218
Shabbat Teshuva between Rosh and Yom Kippur see Repentance-Teshuva in Judaism
Sukkot and Simhat Torah
10. ISRAEL
Mearsheimer/Walt -shoddy and anti-semitic? Jewu 239
Zionism-The Jewish people's right to Israel Jewu 243
Travel with us to Israel JewU 138
Israel's 59th birthday Happy birthday
Palestinian Refugees "return" wrong
Israel: the greatest country
What can we personally do to help Israel
It's Not Israel's Fault
AIPAC Crucial for America and the World
Refuting Kristof's March 17 NYT piece on Israel
What's Wrong with Jimmy Carter's Book?
Shameful British Boycott
11. SOCIETAL ISSUES
Earth Day and Judaism Environmental
Don't make a mess in God's Camp JewU 197
Euthanasia Mercy Killing from a Jewish view
Capital Punisment Death Penalty from a Jewish View
Abortion from a Jewish perspective
Tattooing and Piercing in Jewish Tradition
Creationism Evolution A Jewish View
Women's Rights in Judaism JewU 127 (also for Pinhas
12. Daily Sermonetts
The Bible says "Be strong and of good courage" jewu 218
• Rabbi Reflects on the news ed.1 Jewu 206
• Rabbi Reflects on the news ed.2 Jewu 207
• Rabbi Reflects on the news ed.3 Jewu 208
• Rabbi Reflects on the news 4 Jewu 209
Happiness from a Jewish view JewU 156
The book "Secrets" and Judaism 7/4/07
A Rabbi's Daily Thought-TV, Bible and Whales-6/4/07
Soprano's end and a Rabbi responds-it no ending Jew 116
Dumpster diving, sunken treasures
13. Songs and prayers
Cliff notes on Jewish prayer and Bible melodies jewu 168
Final prayers: ein kelohenu, alenu, adon olam sung Jewu 232
Yigdal Prayer ends Shabbat eve services Jewu 236
Half and Full Kaddish sung Jewu 237
Sabbath Kiddush sanctification and havdalah JewU 96
Chant Holiday kiddish Jewu 250
Sing the weekday and Shabbat amidah beginning jewu 251
Jewish Healing Prayer Jewu 217
Jewish Memorial prayer chanted-El Moleh rahamim jewu 215
Jewish Blessings Brachote -2 JewU 166
Shma first and last paragraphs sung JewU 149
Mourner's kaddish how to say it JewU 139
Jewish Songs series 1 Birkat hamazone JewU 134
Jewish Songs and Prayers series 2 JewU 136
Jewish Songs and prayers series #3 JewU 137
Thank God Blessings in Judaism JewU 129
Jewish Songs and Prayers Series #4 JewU 144
Jewish Songs and Prayers series #5 JewU 145
Jewish Songs and Prayers series #6 JewU 146
Hannukah songs and blessings sung JewU 69
14. Humor
Favorite Jewish Jokes one
Favorite Jewish jokes number two
My favorite Jewish jokes three
Favorite Jewish Jokes 4 JewU 133
Favorite Jewish Jokes 5 JewU 135
Purim Homintaschen vs. Hannukah Latke debate
Passover joke: Why is this night
15. Jewish History
Jewish history Abraham to Hannukah
12 tribes of Israel JewU 143
Taste of American Jewish History Jewu 214
Cohenim Priests In Judaism
Pharisees, Sadducees, Essenes, Zealots JewU 164
False Messiahs in Jewish History JewU 165
Anti-Semitism-a brief history
Hasidim 101
Jewish Denominations Movements
Great Jews series Maimonides Rambam JEwU 118
Great Jews series Abraham Joshua Heschel 100 years JEwU 117
15 Spirituality /Theology
Jewish Spirituality-Five models
Judaism: Learn, Live, Love-the spiritual essence
Hidur mitzvah-doing something for God's honor JewU 131
What are the basics of Judaism? JewU 120
What does God really want from us? JewU 121
What is a mitzvah? Is it a good deed? JewU 122
What Jews believe
Why God? JewU 173
Interpreting Dreams,a Jewish view JewU 162
Secular Jewish Humanism JewU 169
Da Vinci, genius, the senses and Judaism JewU 170
God and the Holocaust-evil
Jewish view of the Messiah and Messianic era
Rabbi stories: shofar, messages, reward Jewu 210
Choseness and Judaism Jewu151
Life After Death-a Jewish View of Olam Habah JewU 175
Resurrection from a Jewish perspective
Reincarnation and Judaism JEWU 179
Devil and Judaism/ What do we believe? JewU 180
Repentance-Teshuva in Judaism
Asceticism, Puritanism, Enjoying Life Jew U 199
The Shema-Hear O Israel the Lord our God the Lord is One
Jewish Values 1-3
Jewish Values 4-6
Jewish Values 7-9
Jewish values 10-14
Jewish Values 15-21
Jewish Values 22-27
Jewish values 28 on
2. UNDERSTANDING THE JEWISH PEOPLE
Understanding Jewish talk, terms usage
The Jewish Star as a teaching tool
Cohenim Priests In Judaism
Hasidim 101
Jewish Denominations Movements
Orthodox Judaism strengths and challenges
Conservative Judaism JEwU 114
Reform Judaism Strength and Challenges JewU 119
Jewish history Abraham to Hannukah
Gematria Jewish numerology JewU 142
12 tribes of Israel JewU 143
Is there a Jewish language? JewU 124
Some Yiddish expressions JewU 167
3. Jews and others
Jews and Evangelical Christians
Anti-Semitism-a brief history
Converting to Judaism
Long distance conversion JewU 183
Jews and Jesus
Baha'i and Judaism JewU 147
History of religion -what order? JewU 171
Chrisitian and Jewish differences JewU 182
Islam and Judaism Jew U 198
Jewish last names JewU 181
Jews Not for Jesus 1 JewU 200
Jews Not for Jesus 2 JewU 201
Jews Not for Jesus 3 JewU 202
Key issue of the time:Iran Iran Iran JewU 212
4. Sabbath and Holiday videos
Jewish understanding of TIME
Origins of Jewish holidays
SHABBAT
Shabbat-an introduction
Sabbath Kiddush sanctification and havdalah ceremonies chant
History of Shabbat Candle Lighting JewU 176
High Holidays + Sukkot
Destination High Holidays JewU 188
Prepare for Rosh Hashanah-Elul JewU 189
Selihote- penitential service prior to Rosh Hashanah JewU 123
High Holiday Bible readings JewU 153
Genesis 22 a close reading of the binding of IsaacJewU 193
Rosh Hashanah Jewish New year
Blessings for Home Rosh Hashanah JewU 190
Shofar-Ram's horn
An Amazing Shofar ram's Horn Service
Yom Kippur Jewish Atonement Day
How world's smartest
person helps with Yom Kippur JewU 163
Biblical Book of Jonah-its meaning JewU 152
Sukkot and Simhat Torah
Sukkah 123 an easy to assemble canvass SUKKAH JEWU 238
13 reasons to build a Sukkah Jewu 241
Sukkot Lulav and etrog shown and discussed Jewu 240
Sukkot-Hannukah connection Jewu 244
Guests to the Sukkhah-ushpizim jewu 242
Winter
Hannukah The real story
Hannukah songs and blessings sung
Spring and Summer
Purim the true story
Seder Plate Basics for Passover
Passover Haggadah explained briefly
Passover joke: Why is this night Passover song
Passover song Haggadya the little goat explained
The 4 Passover questions in Yiddish
Omer-the 49 day period between Passover and Shavuot
Holocaust 2007 Shoah
Lag Baomer 33rd day Holiday in the midst of sadness
The Festival of Shavuot First fruits Hag Habikorim
Cicadas, Shavuot, Memorial day and Ruth's conversion
Tisha bAV Ninth of Av saddest day in Jewish year
5. Synagogue and Ritual items
What are those strange movements in Jewish prayer? JewU 174
Virtual synagogue JewU 185
Geography of the Synagogue JewU 186
Jewish prayer shawl Tallit Tallis 101
Sacrifices and Judaism
God's Names, Bible, Talmud, Prayers JewU 141
Minyon Prayer quorum: rules and history JewU 140
Amen-what does it mean? JewU 178
Thank God Blessings in Judaism JewU 129
Origin of Yizkor memorial service
Jewish ritual home items
Mezuza-what is that box on a Jewish home?
Jewish Kippot, Yarmulkes, head Coverings
Tfillin Phylacteries JewU 187
Shaharit-the Jewish morning Prayer service
Minha The Jewish Afternoon Prayer service
Jewish prayer service-Maariv/Evening
6. Lifecycle
Bris Milah and Jewish Baby namings
Status of Jewish children JewU 203
Raising Children to be Jewish
Raising Children to be Jewish -2 JewU 115
Jewish Marriage Ceremony
Jewish Divorce
Aging well -a Jewish
view JewU 158
Jewish Funeral Practices 101
Do it yourself Jewish unveiling dedication Jewu 216
7. Kashrut
Kosher 101
Vegetarianism and Judaism JewU130
Meat and Milk jewu 172
More on Kosher-lists of yes and no Jewu 253
8. Sacred texts
Introduction to the Torah JewU 154
Have a problem with a Biblical verse? JewU 161
Change in Jewish Law JewU 128 (also for Pinhas)
Ten Commandments
Jewish Denominations Movements
Mishnah Gemarah Talmud 101
Hebrew Bible introduction
Building a Jewish library JewU 177
Books for your jewish Library 2 JewU 191
Books for your Jewish Library 3 JewU 192
9. Weekly Torah portion sermons
GENERAL
Introduction to the Torah JewU 154
Have a problem with a Biblical verse? JewU 161
Genesis
Breisheit Torah Portion Breisheit Genesis and
Creationism Evolution A Jewish View
Torah portion Noah and the flood
Torah Portion Lech Lecha- Abraham's call
Vayera see
Genesis 22 a close reading of the binding of IsaacJewU 193
Bris Milah and Jewish Baby namings
also Torah Portion Vayera-the binding of Isaac
Hayyei Sarah Jewish Marriage Ceremony
Miketz see Hannukah The real story
Exodus
Yitro see Ten Commandments
Vayakhael (Ch 35) Shabbat-an introduction
Shabbat Zachor before Purim see Anti-Semitism-a brief history and Purim the true story
Leviticus
Vayikra see Sacrifices and Judaism
Tzav see Cohenim Priests In Judaism
Pesah Shabbat Hol Hamoed Ezekiel 37 see
Resurrection from a Jewish perspective
Pesah 8th day Isaiah 10-11 see
Jewish view of the Messiah and Messianic era
Shemenei see Kosher 101
Tazria Mezora Dvar Torah on speech ethics
Kedoshim-Love thy neighbor as thyself
Emor see Origins of Jewish holidays
Behar Behukotai Torah portion Sabbatical, Jubilee
NUMBERS
Bamidbar
Shavuot (Ruth) see Converting to Judaism http May 23 2007
Parashat Naso Explained-Priestly benediction also May 26 2007
Cicadas, Shavuot, Memorial day and Ruth's conversion
Portion Behaalotcha Numbers 8-12:16
For Shelach lecha see Jewish prayer shawl Tallit Tallis 101
Torah Portion Shelach lecha-the spies
Hukkat see Parashat Parah dvar Torah Parashat Balak
Torah Portion Pinhas dvar Torah
What we learn fromn the daughters of Zelophad JewU 157
Torah Portion Matot Masei ends Numbers JewU 148
Deuteronomy
Intro to Devarim-Deuteronomy JewU 160
Vetchanan
Mezuza-what is that box on a Jewish home?
Ten Commandments
The Shema-Hear O Israel the Lord our God the Lord is One
Shma first and last paragraphs sung JewU 149
Parashat Shoftim Judges JewU 184
Ke Teze see
Jewish Divorce
Deuteronomy 21-25 Kiteze 1 JewU 195
Deuteronomy 21-25 Kiteze 2 JewU 196
Don't make a mess in God's Camp JewU 197
Parashat Netzavim- Free will, Jewu 213
Vayelech
The Bible says "Be strong and of good courage" jewu 218
Shabbat Teshuva between Rosh and Yom Kippur see Repentance-Teshuva in Judaism
Sukkot and Simhat Torah
10. ISRAEL
Mearsheimer/Walt -shoddy and anti-semitic? Jewu 239
Zionism-The Jewish people's right to Israel Jewu 243
Travel with us to Israel JewU 138
Israel's 59th birthday Happy birthday
Palestinian Refugees "return" wrong
Israel: the greatest country
What can we personally do to help Israel
It's Not Israel's Fault
AIPAC Crucial for America and the World
Refuting Kristof's March 17 NYT piece on Israel
What's Wrong with Jimmy Carter's Book?
Shameful British Boycott
11. SOCIETAL ISSUES
Earth Day and Judaism Environmental
Don't make a mess in God's Camp JewU 197
Euthanasia Mercy Killing from a Jewish view
Capital Punisment Death Penalty from a Jewish View
Abortion from a Jewish perspective
Tattooing and Piercing in Jewish Tradition
Creationism Evolution A Jewish View
Women's Rights in Judaism JewU 127 (also for Pinhas
12. Daily Sermonetts
The Bible says "Be strong and of good courage" jewu 218
• Rabbi Reflects on the news ed.1 Jewu 206
• Rabbi Reflects on the news ed.2 Jewu 207
• Rabbi Reflects on the news ed.3 Jewu 208
• Rabbi Reflects on the news 4 Jewu 209
Happiness from a Jewish view JewU 156
The book "Secrets" and Judaism 7/4/07
A Rabbi's Daily Thought-TV, Bible and Whales-6/4/07
Soprano's end and a Rabbi responds-it no ending Jew 116
Dumpster diving, sunken treasures
13. Songs and prayers
Cliff notes on Jewish prayer and Bible melodies jewu 168
Final prayers: ein kelohenu, alenu, adon olam sung Jewu 232
Yigdal Prayer ends Shabbat eve services Jewu 236
Half and Full Kaddish sung Jewu 237
Sabbath Kiddush sanctification and havdalah JewU 96
Chant Holiday kiddish Jewu 250
Sing the weekday and Shabbat amidah beginning jewu 251
Jewish Healing Prayer Jewu 217
Jewish Memorial prayer chanted-El Moleh rahamim jewu 215
Jewish Blessings Brachote -2 JewU 166
Shma first and last paragraphs sung JewU 149
Mourner's kaddish how to say it JewU 139
Jewish Songs series 1 Birkat hamazone JewU 134
Jewish Songs and Prayers series 2 JewU 136
Jewish Songs and prayers series #3 JewU 137
Thank God Blessings in Judaism JewU 129
Jewish Songs and Prayers Series #4 JewU 144
Jewish Songs and Prayers series #5 JewU 145
Jewish Songs and Prayers series #6 JewU 146
Hannukah songs and blessings sung JewU 69
14. Humor
Favorite Jewish Jokes one
Favorite Jewish jokes number two
My favorite Jewish jokes three
Favorite Jewish Jokes 4 JewU 133
Favorite Jewish Jokes 5 JewU 135
Purim Homintaschen vs. Hannukah Latke debate
Passover joke: Why is this night
15. Jewish History
Jewish history Abraham to Hannukah
12 tribes of Israel JewU 143
Taste of American Jewish History Jewu 214
Cohenim Priests In Judaism
Pharisees, Sadducees, Essenes, Zealots JewU 164
False Messiahs in Jewish History JewU 165
Anti-Semitism-a brief history
Hasidim 101
Jewish Denominations Movements
Great Jews series Maimonides Rambam JEwU 118
Great Jews series Abraham Joshua Heschel 100 years JEwU 117
15 Spirituality /Theology
Jewish Spirituality-Five models
Judaism: Learn, Live, Love-the spiritual essence
Hidur mitzvah-doing something for God's honor JewU 131
What are the basics of Judaism? JewU 120
What does God really want from us? JewU 121
What is a mitzvah? Is it a good deed? JewU 122
What Jews believe
Why God? JewU 173
Interpreting Dreams,a Jewish view JewU 162
Secular Jewish Humanism JewU 169
Da Vinci, genius, the senses and Judaism JewU 170
God and the Holocaust-evil
Jewish view of the Messiah and Messianic era
Rabbi stories: shofar, messages, reward Jewu 210
Choseness and Judaism Jewu151
Life After Death-a Jewish View of Olam Habah JewU 175
Resurrection from a Jewish perspective
Reincarnation and Judaism JEWU 179
Devil and Judaism/ What do we believe? JewU 180
Repentance-Teshuva in Judaism
Asceticism, Puritanism, Enjoying Life Jew U 199
The Shema-Hear O Israel the Lord our God the Lord is One
Saturday, October 13, 2007
My videos to learn your prayers
Final prayers: ein kelohenu, alenu, adon olam sung Jewu 232
Yigdal Prayer ends Shabbat eve services Jewu 236
Half and Full Kaddish sung Jewu 237
Sabbath Kiddush sanctification and havdalah JewU 96
Chant Holiday kiddish Jewu 250
Sing the weekday and Shabbat amidah beginning jewu 251
Jewish Healing Prayer Jewu 217
Jewish Memorial prayer chanted-El Moleh rahamim jewu 215
Jewish Blessings Brachote -2 JewU 166
Shma first and last paragraphs sung JewU 149
Mourner's kaddish how to say it JewU 139
Jewish Songs series 1 Birkat hamazone JewU 134
Jewish Songs and Prayers series 2 JewU 136
Jewish Songs and prayers series #3 JewU 137
Thank God Blessings in Judaism JewU 129
Jewish Songs and Prayers Series #4 JewU 144
Jewish Songs and Prayers series #5 JewU 145
Jewish Songs and Prayers series #6 JewU 146
Hannukah songs and blessings sung JewU 69
Yigdal Prayer ends Shabbat eve services Jewu 236
Half and Full Kaddish sung Jewu 237
Sabbath Kiddush sanctification and havdalah JewU 96
Chant Holiday kiddish Jewu 250
Sing the weekday and Shabbat amidah beginning jewu 251
Jewish Healing Prayer Jewu 217
Jewish Memorial prayer chanted-El Moleh rahamim jewu 215
Jewish Blessings Brachote -2 JewU 166
Shma first and last paragraphs sung JewU 149
Mourner's kaddish how to say it JewU 139
Jewish Songs series 1 Birkat hamazone JewU 134
Jewish Songs and Prayers series 2 JewU 136
Jewish Songs and prayers series #3 JewU 137
Thank God Blessings in Judaism JewU 129
Jewish Songs and Prayers Series #4 JewU 144
Jewish Songs and Prayers series #5 JewU 145
Jewish Songs and Prayers series #6 JewU 146
Hannukah songs and blessings sung JewU 69
Thursday, October 11, 2007
Shabbat kiddish text for Jew U 96
At home begin here
Synagogue version begins here
Sav-rei ma-ra-nan v'ra-bo-tai!
Ba-ruch a-tah, A-do-nai,
Ba-ruch hu u-va-ruch sh'mo!
E-lo-hei-nu me-lech ha-o-lam,
bo-rei p'ri ha-ga-fen.
A-mein.
Ba-ruch a-tah, A-do-nai,
Ba-ruch hu u-va-ruch sh'mo!
E-lo-hei-nu, me-lech ha-o-lam,
a-sher ki-d'sha-nu
b'mits-vo-tav v'ra-tsa va-nu,
v'sha-bat kawd'sho
b'a-ha-va uv'ra-tson
hin-hi-la-nu,
zi-ka-ron l'ma-a-sei v'rei-shit.
Ki hu yom t'chi-la
l'mik-ra-ei^ko-desh,
ze-cher li-tsi-at Mits-ra-yim.
[In many congregations, all sing the
next paragraph together.]
[ Ki va-nu va-char-ta
v'o-ta-nu ki-dash-ta
mi-kawl^ha-a-mim, ]
v'Sha-bat kawd-sh'cha
b'a-ha-va u-v'ra-tson
hin-chal-ta-nu.
Ba-ruch a-tah A-do-nai,
Ba-ruch hu u-va-ruch sh'mo!
m'ka-deish ha-Sha-bat.
A-mein.
Synagogue version begins here
Sav-rei ma-ra-nan v'ra-bo-tai!
Ba-ruch a-tah, A-do-nai,
Ba-ruch hu u-va-ruch sh'mo!
E-lo-hei-nu me-lech ha-o-lam,
bo-rei p'ri ha-ga-fen.
A-mein.
Ba-ruch a-tah, A-do-nai,
Ba-ruch hu u-va-ruch sh'mo!
E-lo-hei-nu, me-lech ha-o-lam,
a-sher ki-d'sha-nu
b'mits-vo-tav v'ra-tsa va-nu,
v'sha-bat kawd'sho
b'a-ha-va uv'ra-tson
hin-hi-la-nu,
zi-ka-ron l'ma-a-sei v'rei-shit.
Ki hu yom t'chi-la
l'mik-ra-ei^ko-desh,
ze-cher li-tsi-at Mits-ra-yim.
[In many congregations, all sing the
next paragraph together.]
[ Ki va-nu va-char-ta
v'o-ta-nu ki-dash-ta
mi-kawl^ha-a-mim, ]
v'Sha-bat kawd-sh'cha
b'a-ha-va u-v'ra-tson
hin-chal-ta-nu.
Ba-ruch a-tah A-do-nai,
Ba-ruch hu u-va-ruch sh'mo!
m'ka-deish ha-Sha-bat.
A-mein.
New yuotube videos for jew U
Chant Holiday kiddish Jewu 250
Sing the weekday and Shabbat amidah beginning jewu 251
Bikur Cholim Visit the sick JewU 252
More on Kosher-lists of yes and no Jewu 253
Basic Hebrew vocabulary Jewu 254
Maimonides 8 laws of giving JewU 255
Proper Jewish greetings JewU 256
Bible Books listed JewU 257
Read the weekly Torah Portion JewU 257
Travelers Prayer Jewu 258
Sing the weekday and Shabbat amidah beginning jewu 251
Bikur Cholim Visit the sick JewU 252
More on Kosher-lists of yes and no Jewu 253
Basic Hebrew vocabulary Jewu 254
Maimonides 8 laws of giving JewU 255
Proper Jewish greetings JewU 256
Bible Books listed JewU 257
Read the weekly Torah Portion JewU 257
Travelers Prayer Jewu 258
Text for video on shma and viahavta jewu video 149
Sh'ma Yis-ra-eil, A-do-nai E-lo-hei-nu, A-do-nai E-chad.
Ba-ruch sheim k'vod mal-chu-to l'o-lam va-ed.
[Many congregations recite the next paragraph aloud together.]
V'a-hav-ta eit A-do-nai E-lo-he-cha,
B'chawl^l'va-v'cha,
u-v'chawl^naf-sh'cha,
u-v'chawl^m'o-de-cha.
V'ha-yu ha-d'va-rim ha-ei-leh,
A-sher a-no-chi m'tsa-v'cha ha-yom, al^l'va-ve-cha.
V'shi-nan-tam l'-va-ne-cha, v'di-bar-ta bam
b'shiv-t'cha b'vei-te-cha,
uv-lech-t'cha va-de-rech,
u-v'shawch-b'cha uv-ku-me-cha.
Uk-shar-tam l'ot al^ya-de-cha,
v'ha-yu l'to-ta-fot bein ei-ne-cha.
Uch-tav-tam, al^m'zu-zot bei-te-cha, u-vish-a-re-cha.
:
בלחש - בָּרוּךְ שֵׁם כְּבוד מַלְכוּתו לְעולָם וָעֶד:
וְאָהַבְתָּ אֵת ה' אֱלהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאדֶךָ:
וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנכִי מְצַוְּךָ הַיּום עַל לְבָבֶךָ:
וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ:
וּקְשַׁרְתָּם לְאות עַל יָדֶךָ וְהָיוּ לְטטָפת בֵּין עֵינֶיךָ:
וּכְתַבְתָּם עַל מְזֻזות בֵּיתֶךָ וּבִשְׁעָרֶיךָ:
Ba-ruch sheim k'vod mal-chu-to l'o-lam va-ed.
[Many congregations recite the next paragraph aloud together.]
V'a-hav-ta eit A-do-nai E-lo-he-cha,
B'chawl^l'va-v'cha,
u-v'chawl^naf-sh'cha,
u-v'chawl^m'o-de-cha.
V'ha-yu ha-d'va-rim ha-ei-leh,
A-sher a-no-chi m'tsa-v'cha ha-yom, al^l'va-ve-cha.
V'shi-nan-tam l'-va-ne-cha, v'di-bar-ta bam
b'shiv-t'cha b'vei-te-cha,
uv-lech-t'cha va-de-rech,
u-v'shawch-b'cha uv-ku-me-cha.
Uk-shar-tam l'ot al^ya-de-cha,
v'ha-yu l'to-ta-fot bein ei-ne-cha.
Uch-tav-tam, al^m'zu-zot bei-te-cha, u-vish-a-re-cha.
:
בלחש - בָּרוּךְ שֵׁם כְּבוד מַלְכוּתו לְעולָם וָעֶד:
וְאָהַבְתָּ אֵת ה' אֱלהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאדֶךָ:
וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנכִי מְצַוְּךָ הַיּום עַל לְבָבֶךָ:
וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ:
וּקְשַׁרְתָּם לְאות עַל יָדֶךָ וְהָיוּ לְטטָפת בֵּין עֵינֶיךָ:
וּכְתַבְתָּם עַל מְזֻזות בֵּיתֶךָ וּבִשְׁעָרֶיךָ:
Torah Blessings for jewu video 2
BLESSING BEFORE READING THE TORAH:
wagner
Ba-r'chu et A-do-nai ha-m'vo-rach!
Ba-ruch A-do-nai ha-m'vo-rach l'o-lam va-ed!
Ba-ruch A-do-nai Ha-m'vo-rach l'o-lam va-ed!
Ba-ruch a-tah A-do-nai,
E-lo-hei-nu me-lech ha-o-lam
a-sher ba-char ba-nu mi-kawl ha-a-mim
v'na-tan la-nu et To-ra-to
Ba-ruch a-tah A-do-nai, ( Ba-ruch hu u-va-ruch Sh'mo! )
no-tein ha-torah. ( A-mein. )
Blessing after reading the Torah:
Ba-ruch a-tah A-do-nai,
E-lo-hei-nu me-lech ha-o-lam
a-sher na-tan la-nu to-rat e-met
v'cha-yei o-lam na-ta be-to-che-inu
Ba-ruch a-tah A-do-nai, ( Ba-ruch hu u-va-ruch Sh'mo! )
no-tein ha-To-rah. ( A-mein. )
wagner
Ba-r'chu et A-do-nai ha-m'vo-rach!
Ba-ruch A-do-nai ha-m'vo-rach l'o-lam va-ed!
Ba-ruch A-do-nai Ha-m'vo-rach l'o-lam va-ed!
Ba-ruch a-tah A-do-nai,
E-lo-hei-nu me-lech ha-o-lam
a-sher ba-char ba-nu mi-kawl ha-a-mim
v'na-tan la-nu et To-ra-to
Ba-ruch a-tah A-do-nai, ( Ba-ruch hu u-va-ruch Sh'mo! )
no-tein ha-torah. ( A-mein. )
Blessing after reading the Torah:
Ba-ruch a-tah A-do-nai,
E-lo-hei-nu me-lech ha-o-lam
a-sher na-tan la-nu to-rat e-met
v'cha-yei o-lam na-ta be-to-che-inu
Ba-ruch a-tah A-do-nai, ( Ba-ruch hu u-va-ruch Sh'mo! )
no-tein ha-To-rah. ( A-mein. )
Yigdal, Ein Kelohenu, alenu and Adon Olem for jewu videos 232 and 236
Yig-dal E-lo-him chai, v'yish-ta-bach
nim-tsa v'ein eit el m'tsi-u-to.
E-chad v'ein ya-chid k'yi-chu-do
ne-'lam v'gam ein sof l'ach-du-to.
Ein lo d'mut ha-guf, v'ei-no guf
lo na-a-roch ei-lav k'du-sha-to.
Kad-mon l'chal da-var, a-sher niv-ra
ri-shon v'ein rei-shit l'rei-shi-to.
Hi-no a-don o-lam, v'chawl^no-tsar
yo-reh g'du-la-to u-mal-chu-to.
She-fa n'vu-a-to, n'ta-no
el an-shei s'gu-la-to v'tif-ar-to.
Lo kam b'Yis-ra-eil, k'Mo-she od
na-vi u-ma-bit et^t'mu-na-to.
To-rat e-met na-tan l'a-mo eil
al yad n'vi-o, ne-e-man bei-to
Lo ya-cha-lif ha-Eil v'lo ya-mir da-to
l'o-la-mim l'zu-la-to.
Tso-fe v'yo-dei-ya s'ta-rei-nu
ma-bit l'sof da-var b'kad-ma-to.
Go-meil l'ish che-sed, k'mif-a-lo
no-tein l'ra-sha, ra k'ri-sha-to.
Yish-lach l'keits ha-ya-min m'shi-chei-nu
lif-dot m'cha-kei keits y'shu-a-to.
Mei-tim y'chai-ye eil b'rov chas-do
Ba-ruch a-dei ad sheim t'hi-la-to.
יִגְדַּל אֱלהִים חַי וְיִשְׁתַּבַּח, נִמְצָא וְאֵין עֵת אֶל מְצִיאוּתו. אֶחָד וְאֵין יָחִיד כְּיִחוּדו, נֶעְלָם וְגַם אֵין סוף לְאַחְדוּתו. אֵין לו דְמוּת הַגּוּף וְאֵינו גוּף, לא נַעֲרךְ אֵלָיו קְדֻשָּׁתו. קַדְמון לְכָל דָּבָר אֲשֶׁר נִבְרָא, רִאשׁון וְאֵין רֵאשִׁית לְרֵאשִׁיתו. הִנּו אֲדון עולָם לְכָל נוצָר, יורֶה גְדֻלָּתו וּמַלְכוּתו. שֶׁפַע נְבוּאָתו נְתָנו, אֶל אַנְשֵׁי סְגֻלָּתו וְתִפְאַרְתּו. לא קָם בְּיִשרָאֵל כְּמשֶׁה עוד, נָבִיא וּמַבִּיט אֶת תְּמוּנָתו. תּורַת אֱמֶת נָתַן לְעַמּו אֵל, עַל יַד נְבִיאו נֶאֱמַן בֵּיתו. לא יַחֲלִיף הָאֵל וְלא יָמִיר דָּתו, לְעולָמִים לְזוּלָתו. צופֶה וְיודֵעַ סְתָרֵינוּ, מַבִּיט לְסוף דָּבָר בְְַּקַדְמָתו. גּומֵל לְאִישׁ חֶסֶד כְּמִפְעָלו, נותֵן לְרָשָׁע רַע כְּרִשְׁעָתו. יִשְׁלַח לְקֵץ הַיָּמִין מְשִׁיחֵנוּ, לִפְדּות מְחַכֵּי קֵץ יְשׁוּעָתו. מֵתִים יְחַיֶּה אֵל בְּרב חַסְדּו, בָּרוּךְ עֲדֵי עַד שֵׁם תְּהִלָּתו:
[In congregations that sing Yigdal responsively, the congregation repeats the last stanza after the Reader.]
EIN KELOHEINU
Ein ke-lo-hei-nu Ein ka-do-nei-nu Ein k'mal-kei-nu Ein k'mo-shi-ei-nu
Mi che-lo-hei-nu Mi cha-do-nei-nu Mi ch'mal-kei-nu Mi ch'mo-shi-ei-nu
No-deh lei-lo-hei-nu No-deh la-do-nei-nu No-deh l'mal-kei-nu No-deh l'mo-shi-ei-nu
BA-RUCH e-lo-hei-nu BA-RUCH a-do-nei-nu BA-RUCH mal-kei-nu BA-RUCH mo-shi-ei-nu
A-TAH hu e-lo-hei-nu A-TAH hu a-do-nei-nu A-TAH hu mal-kei-nu A-TAH hu mo-shi-ei-nu
A-tah hu she-hik-ti-ru, a-vo-tei-nu, l'fa-ne-cha, et k'to-ret ha-sa-mim.
Talmud (Keritot 6):
P'tum ha-k'to-ret...
......
......
ALEINU
Stand.
[Many congregations sing parts of Aleinu aloud, usually most of the first paragraph and the ending.]
A-lei-nu l'sha-bei-ach la-a-don ha-kol
la-teit g'du-la l'yo-tseir b'rei-shit
she-lo a-sa-nu k'go-yei ha-a-ra-tzot
v'lo sa-ma-nu k'mish-p'chot ha-a-da-ma
she-lo sam hel-kei-nu ka-hem
v'go-ra-lei-nu k'chawl^ha-mo-nam.
[ She-heim mish-tach-a-vim la-he-vel va-rik,
u-mit-pa-l'lim el eil lo yo-shi-a. ]
Bend knees, lean forward.
Va-a-nach-nu ko-r'im
u-mish-ta-cha-vim u-mo-dim
Straighten up.
lif-nei me-lech, mal-chei ha-m'la-chim
ha-ka-dosh ba-ruch hu.
She-hu no-teh sha-ma-yim v'yo-seid a-rets,
u-mo-shav y'ka-ro ba-sha-ma-yim mi-ma-al,
ush-chi-nat u-zo b'gawv-hei m'ro-mim.
Hu E-lo-hei-nu, ein od.
E-met mal-kei-nu, e-fes zu-la-to, Ka-ka-tuv b'to-ra-to:
v'ya-da'ta ha-yom, va-ha-shei-vo-ta el l'va-ve-cha,
Ki A-do-nai hu ha-e-lo-him, ba-sha-ma-yim mi-ma-al,
v'al ha-a-rets mi-ta-chat, ein od.
Second paragraph:
Al kein n'ka-ve l'cha, A-do-nai E-lo-hei-nu, lir-ot m'hei-ra b'tif-e-ret u-ze-cha,
l'ha-a-vir gi-lu-lim min ha-a-rets, v'ha-e-li-lim ka-rot yi-ka-rei-tun,
l'ta-kein o-lam, b'mal-chut Sha-dai. V'chawl^b'nei va-sar yik-r'u vish-me-cha,
l'haf-not ei-le-cha, kol rish-ei a-rets, ya-ki-ru v'yei-d'u, kawl^yo-sh'vei tei-veil,
ki l'cha tich-ra kawl^be-rech, ti-sha-va kawl^la-shon, l'fa-ne-cha A-do-nai E-lo-hei-nu,
yich-r'u v'yi-po-lu, v'lich-vod shim-cha y'kar yi-tei-nu, vi-ka-b'lu chu-lam
et^ol mal-chu-te-cha, v'tim-loch a-lei-hem m'hei-ra l'o-lam va-ed.
Ki ha-mal-chut she-l'cha hi, ul-o-l'mei ad tim-loch b'cha-vod,
Ka-ka-tuv b'to-ra-te-cha: A-do-nai yim-loch l'o-lam va-ed.
Ve-ne-e-mar:
v'ha-ya A-do-nai
l'me-lech al kawl^ha-a-retz;
ba-yom ha-hu
yi-h'ye A-do-nai e-chad,
u-sh'mo e-chad.
עלינו לשבח
עָלֵינוּ לְשַׁבֵּחַ לַאֲדון הַכּל. לָתֵת גְּדֻלָּה לְיוצֵר בְּרֵאשִׁית. שֶׁלּא עָשנוּ כְּגויֵי הָאֲרָצות. וְלא שמָנוּ כְּמִשְׁפְּחות הָאֲדָמָה. שֶׁלּא שם חֶלְקֵנוּ כָּהֶם וְגורָלֵנוּ כְּכָל הֲמונָם:
שֶׁהֵם מִשְׁתַּחֲוִים לְהֶבֶל וְרִיק וּמִתְפַּלְלִים אֶל אֵל לא יושִׁיעַ:
וַאֲנַחְנוּ כּורְעִים וּמִשְׁתַּחֲוִים וּמודִים לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדושׁ בָּרוּךְ הוּא:
שֶׁהוּא נוטֶה שָׁמַיִם וְיוסֵד אָרֶץ. וּמושַׁב יְקָרו בַּשָּׁמַיִם מִמַּעַל. וּשְׁכִינַת עֻזּו בְּגָבְהֵי מְרומִים:
הוּא אֱלהֵינוּ אֵין עוד. אֱמֶת מַלְכֵּנוּ. אֶפֶס זוּלָתו. כַּכָּתוּב בְּתורָתו. וְיָדַעְתָּ הַיּום וַהֲשֵׁבתָ אֶל לְבָבֶךָ. כִּי ה' הוּא הָאֱלהִים בַּשָּׁמַיִם
מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת. אֵין עוד:
עַל כֵּן נְקַוֶּה לְּךָ ה' אֱלהֵינוּ לִרְאות מְהֵרָה בְּתִפְאֶרֶת עֻזֶּךָ. לְהַעֲבִיר גִּלּוּלִים מִן הָאָרֶץ. וְהָאֱלִילִים כָּרות יִכָּרֵתוּן. לְתַקֵּן עולָם בְּמַלְכוּת שַׁדַּי. וְכָל בְּנֵי בָשר יִקְרְאוּ בִשְׁמֶךָ לְהַפְנות אֵלֶיךָ כָּל רִשְׁעֵי אָרֶץ. יַכִּירוּ וְיֵדְעוּ כָּל יושְׁבֵי תֵבֵל. כִּי לְךָ תִּכְרַע כָּל בֶּרֶךְ. תִּשָּׁבַע כָּל לָשׁון. לְפָנֶיךָ ה' אֱלהֵינוּ יִכְרְעוּ וְיִפּלוּ. וְלִכְבוד שִׁמְךָ יְקָר יִתֵּנוּ. וִיקַבְּלוּ כֻלָּם אֶת על מַלְכוּתֶךָ. וְתִמְלךְ עֲלֵיהֶם מְהֵרָה לְעולָם וָעֶד. כִּי הַמַּלְכוּת שֶׁלְּךָ הִיא וּלְעולְמֵי עַד תִּמְלךְ בְּכָבוד. כַּכָּתוּב בְּתורָתֶךָ. ה' יִמְלךְ לְעולָם וָעֶד:
וְנֶאֱמַר. וְהָיָה ה' לְמֶלֶךְ עַל כָּל הָאָרֶץ. בַּיּום הַהוּא יִהְיֶה ה' אֶחָד וּשְׁמו אֶחָד:
......
ADON OLAM
[Some congregations add Adon Olam as a closing hymn.]
A-don o-lam a-sher ma-lach,
b'te-rem kawl-y'tsir niv-ra,
l'eit na-a-sa v'chef-tso kol,
a-zai me-lech sh'mo nik'ra.
V'a-cha-rei kich-lot ha-kol,
l'va-do yim-loch no-ra,
v'hu ha-ya, v'hu ho-veh,
v'hu yi-h'yeh b'tif-a-ra.
V'hu e-chad, v'ein shei-ni
l'ham-shil lo, l'hach-bi-ra,
b'li rei-shit, b'li tach-lit,
v'lo ha-oz v'ha-mis-ra.
V'hu ei-li, v'chai go-a-li,
v'tsur chev-li b'eit tsa-ra,
v'hu ni-si u-ma-nos li,
m'nat ko-si b'yom ek-ra.
B'ya-do af-kid ru-chi
b'eit i-shan v'a-i-ra,
v'im ru-chi g'vi-ya-ti.
A-do-nai li, v'lo i-ra.
אֲדון עולָם אֲשֶׁר מָלַךְ. בְּטֶרֶם כָּל יְצִיר נִבְרָא:
לְעֵת נַעֲשה בְחֶפְצו כּל. אֲזַי מֶלֶךְ שְׁמו נִקְרָא:
וְאַחֲרֵי כִּכְלות הַכּל. לְבַדּו יִמְלךְ נורָא:
וְהוּא הָיָה וְהוּא הוֶה. וְהוּא יִהְיֶה בְּתִפְאָרָה:
וְהוּא אֶחָד וְאֵין שֵׁנִי. לְהַמְשִׁיל לו לְהַחְבִּירָה:
בְּלִי רֵאשִׁית בְּלִי תַכְלִית. וְלו הָעז וְהַמִּשרָה:
וְהוּא אֵלִי וְחַי גואֲלִי. וְצוּר חֶבְלִי בְּעֵת צָרָה:
וְהוּא נִסִּי וּמָנוס לִי. מְנָת כּוסִי בְּיום אֶקְרָא:
בְּיָדו אַפְקִיד רוּחִי. בְּעֵת אִישָׁן וְאָעִירָה:
וְעִם רוּחִי גְּוִיָּתִי. ה' לִי וְלא אִירָא:
nim-tsa v'ein eit el m'tsi-u-to.
E-chad v'ein ya-chid k'yi-chu-do
ne-'lam v'gam ein sof l'ach-du-to.
Ein lo d'mut ha-guf, v'ei-no guf
lo na-a-roch ei-lav k'du-sha-to.
Kad-mon l'chal da-var, a-sher niv-ra
ri-shon v'ein rei-shit l'rei-shi-to.
Hi-no a-don o-lam, v'chawl^no-tsar
yo-reh g'du-la-to u-mal-chu-to.
She-fa n'vu-a-to, n'ta-no
el an-shei s'gu-la-to v'tif-ar-to.
Lo kam b'Yis-ra-eil, k'Mo-she od
na-vi u-ma-bit et^t'mu-na-to.
To-rat e-met na-tan l'a-mo eil
al yad n'vi-o, ne-e-man bei-to
Lo ya-cha-lif ha-Eil v'lo ya-mir da-to
l'o-la-mim l'zu-la-to.
Tso-fe v'yo-dei-ya s'ta-rei-nu
ma-bit l'sof da-var b'kad-ma-to.
Go-meil l'ish che-sed, k'mif-a-lo
no-tein l'ra-sha, ra k'ri-sha-to.
Yish-lach l'keits ha-ya-min m'shi-chei-nu
lif-dot m'cha-kei keits y'shu-a-to.
Mei-tim y'chai-ye eil b'rov chas-do
Ba-ruch a-dei ad sheim t'hi-la-to.
יִגְדַּל אֱלהִים חַי וְיִשְׁתַּבַּח, נִמְצָא וְאֵין עֵת אֶל מְצִיאוּתו. אֶחָד וְאֵין יָחִיד כְּיִחוּדו, נֶעְלָם וְגַם אֵין סוף לְאַחְדוּתו. אֵין לו דְמוּת הַגּוּף וְאֵינו גוּף, לא נַעֲרךְ אֵלָיו קְדֻשָּׁתו. קַדְמון לְכָל דָּבָר אֲשֶׁר נִבְרָא, רִאשׁון וְאֵין רֵאשִׁית לְרֵאשִׁיתו. הִנּו אֲדון עולָם לְכָל נוצָר, יורֶה גְדֻלָּתו וּמַלְכוּתו. שֶׁפַע נְבוּאָתו נְתָנו, אֶל אַנְשֵׁי סְגֻלָּתו וְתִפְאַרְתּו. לא קָם בְּיִשרָאֵל כְּמשֶׁה עוד, נָבִיא וּמַבִּיט אֶת תְּמוּנָתו. תּורַת אֱמֶת נָתַן לְעַמּו אֵל, עַל יַד נְבִיאו נֶאֱמַן בֵּיתו. לא יַחֲלִיף הָאֵל וְלא יָמִיר דָּתו, לְעולָמִים לְזוּלָתו. צופֶה וְיודֵעַ סְתָרֵינוּ, מַבִּיט לְסוף דָּבָר בְְַּקַדְמָתו. גּומֵל לְאִישׁ חֶסֶד כְּמִפְעָלו, נותֵן לְרָשָׁע רַע כְּרִשְׁעָתו. יִשְׁלַח לְקֵץ הַיָּמִין מְשִׁיחֵנוּ, לִפְדּות מְחַכֵּי קֵץ יְשׁוּעָתו. מֵתִים יְחַיֶּה אֵל בְּרב חַסְדּו, בָּרוּךְ עֲדֵי עַד שֵׁם תְּהִלָּתו:
[In congregations that sing Yigdal responsively, the congregation repeats the last stanza after the Reader.]
EIN KELOHEINU
Ein ke-lo-hei-nu Ein ka-do-nei-nu Ein k'mal-kei-nu Ein k'mo-shi-ei-nu
Mi che-lo-hei-nu Mi cha-do-nei-nu Mi ch'mal-kei-nu Mi ch'mo-shi-ei-nu
No-deh lei-lo-hei-nu No-deh la-do-nei-nu No-deh l'mal-kei-nu No-deh l'mo-shi-ei-nu
BA-RUCH e-lo-hei-nu BA-RUCH a-do-nei-nu BA-RUCH mal-kei-nu BA-RUCH mo-shi-ei-nu
A-TAH hu e-lo-hei-nu A-TAH hu a-do-nei-nu A-TAH hu mal-kei-nu A-TAH hu mo-shi-ei-nu
A-tah hu she-hik-ti-ru, a-vo-tei-nu, l'fa-ne-cha, et k'to-ret ha-sa-mim.
Talmud (Keritot 6):
P'tum ha-k'to-ret...
......
......
ALEINU
Stand.
[Many congregations sing parts of Aleinu aloud, usually most of the first paragraph and the ending.]
A-lei-nu l'sha-bei-ach la-a-don ha-kol
la-teit g'du-la l'yo-tseir b'rei-shit
she-lo a-sa-nu k'go-yei ha-a-ra-tzot
v'lo sa-ma-nu k'mish-p'chot ha-a-da-ma
she-lo sam hel-kei-nu ka-hem
v'go-ra-lei-nu k'chawl^ha-mo-nam.
[ She-heim mish-tach-a-vim la-he-vel va-rik,
u-mit-pa-l'lim el eil lo yo-shi-a. ]
Bend knees, lean forward.
Va-a-nach-nu ko-r'im
u-mish-ta-cha-vim u-mo-dim
Straighten up.
lif-nei me-lech, mal-chei ha-m'la-chim
ha-ka-dosh ba-ruch hu.
She-hu no-teh sha-ma-yim v'yo-seid a-rets,
u-mo-shav y'ka-ro ba-sha-ma-yim mi-ma-al,
ush-chi-nat u-zo b'gawv-hei m'ro-mim.
Hu E-lo-hei-nu, ein od.
E-met mal-kei-nu, e-fes zu-la-to, Ka-ka-tuv b'to-ra-to:
v'ya-da'ta ha-yom, va-ha-shei-vo-ta el l'va-ve-cha,
Ki A-do-nai hu ha-e-lo-him, ba-sha-ma-yim mi-ma-al,
v'al ha-a-rets mi-ta-chat, ein od.
Second paragraph:
Al kein n'ka-ve l'cha, A-do-nai E-lo-hei-nu, lir-ot m'hei-ra b'tif-e-ret u-ze-cha,
l'ha-a-vir gi-lu-lim min ha-a-rets, v'ha-e-li-lim ka-rot yi-ka-rei-tun,
l'ta-kein o-lam, b'mal-chut Sha-dai. V'chawl^b'nei va-sar yik-r'u vish-me-cha,
l'haf-not ei-le-cha, kol rish-ei a-rets, ya-ki-ru v'yei-d'u, kawl^yo-sh'vei tei-veil,
ki l'cha tich-ra kawl^be-rech, ti-sha-va kawl^la-shon, l'fa-ne-cha A-do-nai E-lo-hei-nu,
yich-r'u v'yi-po-lu, v'lich-vod shim-cha y'kar yi-tei-nu, vi-ka-b'lu chu-lam
et^ol mal-chu-te-cha, v'tim-loch a-lei-hem m'hei-ra l'o-lam va-ed.
Ki ha-mal-chut she-l'cha hi, ul-o-l'mei ad tim-loch b'cha-vod,
Ka-ka-tuv b'to-ra-te-cha: A-do-nai yim-loch l'o-lam va-ed.
Ve-ne-e-mar:
v'ha-ya A-do-nai
l'me-lech al kawl^ha-a-retz;
ba-yom ha-hu
yi-h'ye A-do-nai e-chad,
u-sh'mo e-chad.
עלינו לשבח
עָלֵינוּ לְשַׁבֵּחַ לַאֲדון הַכּל. לָתֵת גְּדֻלָּה לְיוצֵר בְּרֵאשִׁית. שֶׁלּא עָשנוּ כְּגויֵי הָאֲרָצות. וְלא שמָנוּ כְּמִשְׁפְּחות הָאֲדָמָה. שֶׁלּא שם חֶלְקֵנוּ כָּהֶם וְגורָלֵנוּ כְּכָל הֲמונָם:
שֶׁהֵם מִשְׁתַּחֲוִים לְהֶבֶל וְרִיק וּמִתְפַּלְלִים אֶל אֵל לא יושִׁיעַ:
וַאֲנַחְנוּ כּורְעִים וּמִשְׁתַּחֲוִים וּמודִים לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדושׁ בָּרוּךְ הוּא:
שֶׁהוּא נוטֶה שָׁמַיִם וְיוסֵד אָרֶץ. וּמושַׁב יְקָרו בַּשָּׁמַיִם מִמַּעַל. וּשְׁכִינַת עֻזּו בְּגָבְהֵי מְרומִים:
הוּא אֱלהֵינוּ אֵין עוד. אֱמֶת מַלְכֵּנוּ. אֶפֶס זוּלָתו. כַּכָּתוּב בְּתורָתו. וְיָדַעְתָּ הַיּום וַהֲשֵׁבתָ אֶל לְבָבֶךָ. כִּי ה' הוּא הָאֱלהִים בַּשָּׁמַיִם
מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת. אֵין עוד:
עַל כֵּן נְקַוֶּה לְּךָ ה' אֱלהֵינוּ לִרְאות מְהֵרָה בְּתִפְאֶרֶת עֻזֶּךָ. לְהַעֲבִיר גִּלּוּלִים מִן הָאָרֶץ. וְהָאֱלִילִים כָּרות יִכָּרֵתוּן. לְתַקֵּן עולָם בְּמַלְכוּת שַׁדַּי. וְכָל בְּנֵי בָשר יִקְרְאוּ בִשְׁמֶךָ לְהַפְנות אֵלֶיךָ כָּל רִשְׁעֵי אָרֶץ. יַכִּירוּ וְיֵדְעוּ כָּל יושְׁבֵי תֵבֵל. כִּי לְךָ תִּכְרַע כָּל בֶּרֶךְ. תִּשָּׁבַע כָּל לָשׁון. לְפָנֶיךָ ה' אֱלהֵינוּ יִכְרְעוּ וְיִפּלוּ. וְלִכְבוד שִׁמְךָ יְקָר יִתֵּנוּ. וִיקַבְּלוּ כֻלָּם אֶת על מַלְכוּתֶךָ. וְתִמְלךְ עֲלֵיהֶם מְהֵרָה לְעולָם וָעֶד. כִּי הַמַּלְכוּת שֶׁלְּךָ הִיא וּלְעולְמֵי עַד תִּמְלךְ בְּכָבוד. כַּכָּתוּב בְּתורָתֶךָ. ה' יִמְלךְ לְעולָם וָעֶד:
וְנֶאֱמַר. וְהָיָה ה' לְמֶלֶךְ עַל כָּל הָאָרֶץ. בַּיּום הַהוּא יִהְיֶה ה' אֶחָד וּשְׁמו אֶחָד:
......
ADON OLAM
[Some congregations add Adon Olam as a closing hymn.]
A-don o-lam a-sher ma-lach,
b'te-rem kawl-y'tsir niv-ra,
l'eit na-a-sa v'chef-tso kol,
a-zai me-lech sh'mo nik'ra.
V'a-cha-rei kich-lot ha-kol,
l'va-do yim-loch no-ra,
v'hu ha-ya, v'hu ho-veh,
v'hu yi-h'yeh b'tif-a-ra.
V'hu e-chad, v'ein shei-ni
l'ham-shil lo, l'hach-bi-ra,
b'li rei-shit, b'li tach-lit,
v'lo ha-oz v'ha-mis-ra.
V'hu ei-li, v'chai go-a-li,
v'tsur chev-li b'eit tsa-ra,
v'hu ni-si u-ma-nos li,
m'nat ko-si b'yom ek-ra.
B'ya-do af-kid ru-chi
b'eit i-shan v'a-i-ra,
v'im ru-chi g'vi-ya-ti.
A-do-nai li, v'lo i-ra.
אֲדון עולָם אֲשֶׁר מָלַךְ. בְּטֶרֶם כָּל יְצִיר נִבְרָא:
לְעֵת נַעֲשה בְחֶפְצו כּל. אֲזַי מֶלֶךְ שְׁמו נִקְרָא:
וְאַחֲרֵי כִּכְלות הַכּל. לְבַדּו יִמְלךְ נורָא:
וְהוּא הָיָה וְהוּא הוֶה. וְהוּא יִהְיֶה בְּתִפְאָרָה:
וְהוּא אֶחָד וְאֵין שֵׁנִי. לְהַמְשִׁיל לו לְהַחְבִּירָה:
בְּלִי רֵאשִׁית בְּלִי תַכְלִית. וְלו הָעז וְהַמִּשרָה:
וְהוּא אֵלִי וְחַי גואֲלִי. וְצוּר חֶבְלִי בְּעֵת צָרָה:
וְהוּא נִסִּי וּמָנוס לִי. מְנָת כּוסִי בְּיום אֶקְרָא:
בְּיָדו אַפְקִיד רוּחִי. בְּעֵת אִישָׁן וְאָעִירָה:
וְעִם רוּחִי גְּוִיָּתִי. ה' לִי וְלא אִירָא:
Amida first 2 blessings text for Jewu video 251
JewU Amiday first 2 prayers
Ba-ruch a-tah A-do-nai, Bend knees on "ba-ruch", bow on "a-tah", straighten at "A-do-nai".
E-lo-hei-nu, Vei-lo-hei a-vo-tei-nu,
E-lo-hei Av-ra-ham, E-lo-hei Yitz-chak, Vei-lo-hei Ya-a-kov,
Ha-eil Ha-Ga-dol Ha-Gi-bor v'Ha-No-rah Eil Eil-yon,
go-meil cha-sa-dim to-vim
v'ko-nei ha-kol
v'zo-cheir chas-dei a-vot
u'mei-vi go-eil liv-nei v'nei-hem
l'ma-an sh'mo b'a-ha-vah,
Me-lech o-zeir u'mo-shi-a u-ma-gein
Between Rosh Hashanah and Yom Kippur, insert:
Zawch-rei-nu l'chai-yim, me-lech cha-feits ba-chai-yim,
v'chawt-vei-nu b'sei-fer ha-chai-yim, l'ma-an-cha E-lo-him chai-yim.
Ba-ruch a-tah A-do-nai, Bend knees on "ba-ruch", bow on "a-tah", straighten at "A-do-nai".
ma-gein Av-ra-ham.
2. GIVUROT
A-tah gi-bur l'o-lam, A-do-nai m'chai-yei mei-tim a-ta rav l'ho-shi-a,
Only between Sukkot and Pesach: ma-shiv ha-ru-ach u-mo-rid ha-ga-shem
[ At other times, Nusach Sfard congregations say: mo-rid ha-tal ]
m'chal-keil cha-yim b'che-sed
m'cha-yei mei-tim b'ra-cha-mim ra-bim
so-meich no-f'lim v'ro-fei cho-lim
u-ma-tir a-su-rim
u-m'kai-yeim e-mu-na-to li-shei-nei a-far
mi cha-mo-cha ba-al g'vu-rot
u-mi do-me lach
me-lech mei-mit u-m'chai-ye u-matz-mi-ach y'shu-a,
Between Rosh Hashanah and Yom Kippur, insert:
Mi cha-mo-cha, Av Ha-Ra-cha-man, zo-cheir y'tsu-rav l'chai-yim b'ra-cha-mim.
v'ne-e-man a-tah l'ha-cha-yot mei-tim
Ba-ruch a-tah A-do-nai,
m'cha-yei ha-mei-tim.
וֵאלהֵי יַעֲקב. הָאֵל הַגָּדול הַגִּבּור וְהַנּורָא אֵל עֶלְיון. גּומֵל חֲסָדִים טובִים. וְקונֵה הַכּל. וְזוכֵר חַסְדֵּי אָבות. וּמֵבִיא גואֵל לִבְנֵי בְנֵיהֶם לְמַעַן שְׁמו בְּאַהֲבָה:
בעשי"ת זָכְרֵנוּ לְחַיִּים. מֶלֶךְ חָפֵץ בַּחַיִּים. וְכָתְבֵנוּ בְּסֵפֶר הַחַיִּים. לְמַעַנְךָ אֱלהִים חַיִּים:
מֶלֶךְ עוזֵר וּמושִׁיעַ וּמָגֵן:
בָּרוּךְ אַתָּה ה', מָגֵן אַבְרָהָם:
אַתָּה גִּבּור לְעולָם אֲדנָי. מְחַיֵּה מֵתִים אַתָּה רַב לְהושִׁיעַ:
בקיץ - מורִיד הַטָּל:
בחורף - מַשִּׁיב הָרוּחַ וּמורִיד הַגָּשֶּׁם:
מְכַלְכֵּל חַיִּים בְּחֶסֶד. מְחַיֶּה מֵתִים בְּרַחֲמִים רַבִּים. סומֵךְ נופְלִים. וְרופֵא חולִים וּמַתִּיר אֲסוּרִים. וּמְקַיֵּם אֱמוּנָתו לִישֵׁנֵי עָפָר. מִי כָמוךָ בַּעַל גְּבוּרות וּמִי דומֶה לָּךְ. מֶלֶךְ מֵמִית וּמְחַיֶּה וּמַצְמִיחַ יְשׁוּעָה:
בעשי"ת - מִי כָמוךָ אַב הָרַחֲמִים. זוכֵר יְצוּרָיו לְחַיִּים בְּרַחֲמִים:
וְנֶאֱמָן אַתָּה לְהַחֲיות מֵתִים:
בָּרוּךְ אַתָּה ה', מְחַיֵּה הַמֵּתִים:
Ba-ruch a-tah A-do-nai, Bend knees on "ba-ruch", bow on "a-tah", straighten at "A-do-nai".
E-lo-hei-nu, Vei-lo-hei a-vo-tei-nu,
E-lo-hei Av-ra-ham, E-lo-hei Yitz-chak, Vei-lo-hei Ya-a-kov,
Ha-eil Ha-Ga-dol Ha-Gi-bor v'Ha-No-rah Eil Eil-yon,
go-meil cha-sa-dim to-vim
v'ko-nei ha-kol
v'zo-cheir chas-dei a-vot
u'mei-vi go-eil liv-nei v'nei-hem
l'ma-an sh'mo b'a-ha-vah,
Me-lech o-zeir u'mo-shi-a u-ma-gein
Between Rosh Hashanah and Yom Kippur, insert:
Zawch-rei-nu l'chai-yim, me-lech cha-feits ba-chai-yim,
v'chawt-vei-nu b'sei-fer ha-chai-yim, l'ma-an-cha E-lo-him chai-yim.
Ba-ruch a-tah A-do-nai, Bend knees on "ba-ruch", bow on "a-tah", straighten at "A-do-nai".
ma-gein Av-ra-ham.
2. GIVUROT
A-tah gi-bur l'o-lam, A-do-nai m'chai-yei mei-tim a-ta rav l'ho-shi-a,
Only between Sukkot and Pesach: ma-shiv ha-ru-ach u-mo-rid ha-ga-shem
[ At other times, Nusach Sfard congregations say: mo-rid ha-tal ]
m'chal-keil cha-yim b'che-sed
m'cha-yei mei-tim b'ra-cha-mim ra-bim
so-meich no-f'lim v'ro-fei cho-lim
u-ma-tir a-su-rim
u-m'kai-yeim e-mu-na-to li-shei-nei a-far
mi cha-mo-cha ba-al g'vu-rot
u-mi do-me lach
me-lech mei-mit u-m'chai-ye u-matz-mi-ach y'shu-a,
Between Rosh Hashanah and Yom Kippur, insert:
Mi cha-mo-cha, Av Ha-Ra-cha-man, zo-cheir y'tsu-rav l'chai-yim b'ra-cha-mim.
v'ne-e-man a-tah l'ha-cha-yot mei-tim
Ba-ruch a-tah A-do-nai,
m'cha-yei ha-mei-tim.
וֵאלהֵי יַעֲקב. הָאֵל הַגָּדול הַגִּבּור וְהַנּורָא אֵל עֶלְיון. גּומֵל חֲסָדִים טובִים. וְקונֵה הַכּל. וְזוכֵר חַסְדֵּי אָבות. וּמֵבִיא גואֵל לִבְנֵי בְנֵיהֶם לְמַעַן שְׁמו בְּאַהֲבָה:
בעשי"ת זָכְרֵנוּ לְחַיִּים. מֶלֶךְ חָפֵץ בַּחַיִּים. וְכָתְבֵנוּ בְּסֵפֶר הַחַיִּים. לְמַעַנְךָ אֱלהִים חַיִּים:
מֶלֶךְ עוזֵר וּמושִׁיעַ וּמָגֵן:
בָּרוּךְ אַתָּה ה', מָגֵן אַבְרָהָם:
אַתָּה גִּבּור לְעולָם אֲדנָי. מְחַיֵּה מֵתִים אַתָּה רַב לְהושִׁיעַ:
בקיץ - מורִיד הַטָּל:
בחורף - מַשִּׁיב הָרוּחַ וּמורִיד הַגָּשֶּׁם:
מְכַלְכֵּל חַיִּים בְּחֶסֶד. מְחַיֶּה מֵתִים בְּרַחֲמִים רַבִּים. סומֵךְ נופְלִים. וְרופֵא חולִים וּמַתִּיר אֲסוּרִים. וּמְקַיֵּם אֱמוּנָתו לִישֵׁנֵי עָפָר. מִי כָמוךָ בַּעַל גְּבוּרות וּמִי דומֶה לָּךְ. מֶלֶךְ מֵמִית וּמְחַיֶּה וּמַצְמִיחַ יְשׁוּעָה:
בעשי"ת - מִי כָמוךָ אַב הָרַחֲמִים. זוכֵר יְצוּרָיו לְחַיִּים בְּרַחֲמִים:
וְנֶאֱמָן אַתָּה לְהַחֲיות מֵתִים:
בָּרוּךְ אַתָּה ה', מְחַיֵּה הַמֵּתִים:
Travelers Prayer text for video jewu 258
JewU 258 Video Traveler prayer
The Traveler's Prayer
Tefilat HaDerech
Ye-hi ra-tson mi-l'fa-ne-cha
A-do-nai e-lo-hei-nu vei-lo-hei a-vo-tei-nu
she-to-li-chei-nu l'sha-lom
v'ta-tsi-dei-nu l'sha-lom
v'tad-ri-chei-nu l'sha-lom,
v'ta-gi-ei-nu lim-choz chef-tsei-nu
l'cha-yim ul-sim-chah ul-sha-lom.
V'ta-tsi-lei-nu mi-kaf kawl o-yeiv
v'o-reiv v'lis-tim v'cha-yot ra-ot ba-de-rech,
u-mi-kawl mi-nei fur -a-ni-yot
ha-mit-ra-g'shot la-vo la-o-lam.
V'tish-lach b'ra-chah < b'chawl | b'- > ma-a-sei ya-dei-nu
v'ti-t'nei-nu l'chein ul-che-sed ul-ra-cha-mim b'ei-ne-cha
uv-ei-nei chawl ro-ei-nu.
V'tish-ma kol ta-cha-nu-nei-nu
ki Eil sho-mei-a t'fi-lah v'ta-cha-nun a-tah.
Ba-ruch a-tah A-do-nai
sho-mei-a t'fi-lah.
לְשָלוֹם. וְתִסְמְכֵנוּ לְשָלוֹם. וְתַדְרִיכֵנוּ לְשָלוֹם. וְתַגִיעֵנוּ לִמְחוֹז חֶפְצֵנוּ לְחַיִּים וּלְשִמְחָה וּלְשָלוֹם (ואם דעתו לחזור מיד אומר וְתַחְזִירֵנוּ לְשָלוֹם) וְתַצִּילֵנוּ מִכַּף כָּל אוֹיֵב וְאוֹרֵב וְלִסְטִים וְחַיּוֹת רָעוֹת בַדֶּרֶךְ וּמִכָּל מִינֵי פּוּרְעָנִיּוֹת הַמִתְרַגְּשוֹת לָבוֹא לָעוֹלָם וְתִשְלַח בְּרָכָה בְּכל מַעֲשֵה יָדֵינוּ, וְתִתְּנֵנוּ לְחֵן וּלְחֶסֶד וּלְרַחֲמִים בְעֵינֶיךָ וּבְעֵינֵי כָל רוֹאֵינוּ וְתִשְמַע קוֹל תַּחֲנוּנֵינוּ. כִּי אֵל שוֹמֵעַ תְּפִלָּה וְתַחֲנוּן אתה: בָּרוּךְ אַתָּה יְיָ, שוֹמֵעַ תְּפִלָּה:
The Traveler's Prayer
Tefilat HaDerech
Ye-hi ra-tson mi-l'fa-ne-cha
A-do-nai e-lo-hei-nu vei-lo-hei a-vo-tei-nu
she-to-li-chei-nu l'sha-lom
v'ta-tsi-dei-nu l'sha-lom
v'tad-ri-chei-nu l'sha-lom,
v'ta-gi-ei-nu lim-choz chef-tsei-nu
l'cha-yim ul-sim-chah ul-sha-lom.
V'ta-tsi-lei-nu mi-kaf kawl o-yeiv
v'o-reiv v'lis-tim v'cha-yot ra-ot ba-de-rech,
u-mi-kawl mi-nei fur -a-ni-yot
ha-mit-ra-g'shot la-vo la-o-lam.
V'tish-lach b'ra-chah < b'chawl | b'- > ma-a-sei ya-dei-nu
v'ti-t'nei-nu l'chein ul-che-sed ul-ra-cha-mim b'ei-ne-cha
uv-ei-nei chawl ro-ei-nu.
V'tish-ma kol ta-cha-nu-nei-nu
ki Eil sho-mei-a t'fi-lah v'ta-cha-nun a-tah.
Ba-ruch a-tah A-do-nai
sho-mei-a t'fi-lah.
לְשָלוֹם. וְתִסְמְכֵנוּ לְשָלוֹם. וְתַדְרִיכֵנוּ לְשָלוֹם. וְתַגִיעֵנוּ לִמְחוֹז חֶפְצֵנוּ לְחַיִּים וּלְשִמְחָה וּלְשָלוֹם (ואם דעתו לחזור מיד אומר וְתַחְזִירֵנוּ לְשָלוֹם) וְתַצִּילֵנוּ מִכַּף כָּל אוֹיֵב וְאוֹרֵב וְלִסְטִים וְחַיּוֹת רָעוֹת בַדֶּרֶךְ וּמִכָּל מִינֵי פּוּרְעָנִיּוֹת הַמִתְרַגְּשוֹת לָבוֹא לָעוֹלָם וְתִשְלַח בְּרָכָה בְּכל מַעֲשֵה יָדֵינוּ, וְתִתְּנֵנוּ לְחֵן וּלְחֶסֶד וּלְרַחֲמִים בְעֵינֶיךָ וּבְעֵינֵי כָל רוֹאֵינוּ וְתִשְמַע קוֹל תַּחֲנוּנֵינוּ. כִּי אֵל שוֹמֵעַ תְּפִלָּה וְתַחֲנוּן אתה: בָּרוּךְ אַתָּה יְיָ, שוֹמֵעַ תְּפִלָּה:
Text for Mourner's Kaddish for Jewu 139
FULL KADDISH
[The Full-Kaddish is omitted in the absence of a minyan.]
Stand.
יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא. אמן:
בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ וְיַמְלִיךְ מַלְכוּתֵהּ בְּחַיֵּיכון וּבְיומֵיכון וּבְחַיֵּי דְכָל בֵּית יִשרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב, וְאִמְרוּ אָמֵן:
יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא:
יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרומַם וְיִתְנַשּא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֵהּ דְּקֻדְשָׁא. בְּרִיךְ הוּא. בריך הוא:
לְעֵלָּא (בעשי"ת לְעֵלָּא לְעֵלָּא מִכָּל) מִן כָּל בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא. וְאִמְרוּ אָמֵן:
יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵינוּ וְעַל כָּל יִשרָאֵל. וְאִמְרוּ אָמֵן:
עושה שָׁלום (בעשי"ת הַשָּׁלום) בִּמְרומָיו הוּא יַעֲשה שָׁלום עָלֵינוּ וְעַל כָּל יִשרָאֵל וְאִמְרוּ אָמֵן:
Yit-ga-dal v'yit-ka-dash sh'mei ra-ba, (A-mein.)
b'al-ma di-v'ra chi-ru-tei, v'yam-lich mal-chu-tei
[ v'yats-mach pur-ka-nei, vi-ka-reiv m'shi-chei. (A-mein). ]
b'chai-yei-chon uv'yo-mei-chon
uv'chai-yei d'chawl^beit Yis-ra-eil,
ba-a-ga-la u-viz-man ka-riv, v'im'ru: A-mein. (A-mein.)
Y'hei sh'mei ra-ba m'va-rach
l'a-lam ul'al-mei al-ma-ya. [ Yit-ba-rach ]
Yit-ba-rach v'yish-ta-bach,
v'yit-pa-ar v'yit-ro-mam v'yit-na-sei,
v'yit-ha-dar v'yit-a-leh v'yit-ha-lal, sh'mei d'ku-d'sha, b'rich hu,
(b'rich hu) [Some Chassidic and Sefardic congregations say "A-mein"]
l'ei-la min^kawl^bir-cha-ta v'shi-ra-ta,
tush-b'chata v'ne-che-mata, da-a-mi-ran b'al-ma, v'im'ru: A-mein. (A-mein.)
Y'hei sh'la-ma ra-ba min sh'ma-ya,
v'chai-yim [ to-vim ], a-lei-nu v'al kawl^Yis-ra-eil, v'im'ru: A-mein. (A-mein.)
O-seh sha-lom bim-ro-mav,
hu ya-a-seh sha-lom a-lei-nu v'al kawl^Yis-ra-eil, v'im'ru: A-mein. (
[The Full-Kaddish is omitted in the absence of a minyan.]
Stand.
יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא. אמן:
בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ וְיַמְלִיךְ מַלְכוּתֵהּ בְּחַיֵּיכון וּבְיומֵיכון וּבְחַיֵּי דְכָל בֵּית יִשרָאֵל בַּעֲגָלָא וּבִזְמַן קָרִיב, וְאִמְרוּ אָמֵן:
יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא:
יִתְבָּרַךְ וְיִשְׁתַּבַּח וְיִתְפָּאַר וְיִתְרומַם וְיִתְנַשּא וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל שְׁמֵהּ דְּקֻדְשָׁא. בְּרִיךְ הוּא. בריך הוא:
לְעֵלָּא (בעשי"ת לְעֵלָּא לְעֵלָּא מִכָּל) מִן כָּל בִּרְכָתָא וְשִׁירָתָא תֻּשְׁבְּחָתָא וְנֶחֱמָתָא דַּאֲמִירָן בְּעָלְמָא. וְאִמְרוּ אָמֵן:
יְהֵא שְׁלָמָא רַבָּא מִן שְׁמַיָּא וְחַיִּים עָלֵינוּ וְעַל כָּל יִשרָאֵל. וְאִמְרוּ אָמֵן:
עושה שָׁלום (בעשי"ת הַשָּׁלום) בִּמְרומָיו הוּא יַעֲשה שָׁלום עָלֵינוּ וְעַל כָּל יִשרָאֵל וְאִמְרוּ אָמֵן:
Yit-ga-dal v'yit-ka-dash sh'mei ra-ba, (A-mein.)
b'al-ma di-v'ra chi-ru-tei, v'yam-lich mal-chu-tei
[ v'yats-mach pur-ka-nei, vi-ka-reiv m'shi-chei. (A-mein). ]
b'chai-yei-chon uv'yo-mei-chon
uv'chai-yei d'chawl^beit Yis-ra-eil,
ba-a-ga-la u-viz-man ka-riv, v'im'ru: A-mein. (A-mein.)
Y'hei sh'mei ra-ba m'va-rach
l'a-lam ul'al-mei al-ma-ya. [ Yit-ba-rach ]
Yit-ba-rach v'yish-ta-bach,
v'yit-pa-ar v'yit-ro-mam v'yit-na-sei,
v'yit-ha-dar v'yit-a-leh v'yit-ha-lal, sh'mei d'ku-d'sha, b'rich hu,
(b'rich hu) [Some Chassidic and Sefardic congregations say "A-mein"]
l'ei-la min^kawl^bir-cha-ta v'shi-ra-ta,
tush-b'chata v'ne-che-mata, da-a-mi-ran b'al-ma, v'im'ru: A-mein. (A-mein.)
Y'hei sh'la-ma ra-ba min sh'ma-ya,
v'chai-yim [ to-vim ], a-lei-nu v'al kawl^Yis-ra-eil, v'im'ru: A-mein. (A-mein.)
O-seh sha-lom bim-ro-mav,
hu ya-a-seh sha-lom a-lei-nu v'al kawl^Yis-ra-eil, v'im'ru: A-mein. (
Words to Full Kaddish for Jewu video 237
FULL KADDISH
[The Full-Kaddish is omitted in the absence of a minyan.]
Stand.
Yit-ga-dal v'yit-ka-dash sh'mei ra-ba, (A-mein.)
b'al-ma di-v'ra chi-ru-tei, v'yam-lich mal-chu-tei
[ v'yats-mach pur-ka-nei, vi-ka-reiv m'shi-chei. (A-mein). ]
b'chai-yei-chon uv'yo-mei-chon
uv'chai-yei d'chawl^beit Yis-ra-eil,
ba-a-ga-la u-viz-man ka-riv, v'im'ru: A-mein. (A-mein.)
Y'hei sh'mei ra-ba m'va-rach
l'a-lam ul'al-mei al-ma-ya. [ Yit-ba-rach ]
Yit-ba-rach v'yish-ta-bach,
v'yit-pa-ar v'yit-ro-mam v'yit-na-sei,
v'yit-ha-dar v'yit-a-leh v'yit-ha-lal, sh'mei d'ku-d'sha, b'rich hu,
(b'rich hu) [Some Chassidic and Sefardic congregations say "A-mein"]
l'ei-la min^kawl^bir-cha-ta v'shi-ra-ta,
tush-b'chata v'ne-che-mata, da-a-mi-ran b'al-ma, v'im'ru: A-mein. (A-mein.)
Tit-ka-bal ts'lo-t'hon u-va-o-t'hon
d'chawl beit Yis-ra-eil
ka-dam a-vu-hon di vish-ma-ya,
v'im'ru: A-mein. (A-mein.)
Y'hei sh'la-ma ra-ba min sh'ma-ya,
v'chai-yim [ to-vim ], a-lei-nu v'al kawl^Yis-ra-eil, v'im'ru: A-mein. (A-mein.)
O-seh sha-lom bim-ro-mav,
hu ya-a-seh sha-lom a-lei-nu v'al kawl^Yis-ra-eil, v'im'ru: A-mein. (
[The Full-Kaddish is omitted in the absence of a minyan.]
Stand.
Yit-ga-dal v'yit-ka-dash sh'mei ra-ba, (A-mein.)
b'al-ma di-v'ra chi-ru-tei, v'yam-lich mal-chu-tei
[ v'yats-mach pur-ka-nei, vi-ka-reiv m'shi-chei. (A-mein). ]
b'chai-yei-chon uv'yo-mei-chon
uv'chai-yei d'chawl^beit Yis-ra-eil,
ba-a-ga-la u-viz-man ka-riv, v'im'ru: A-mein. (A-mein.)
Y'hei sh'mei ra-ba m'va-rach
l'a-lam ul'al-mei al-ma-ya. [ Yit-ba-rach ]
Yit-ba-rach v'yish-ta-bach,
v'yit-pa-ar v'yit-ro-mam v'yit-na-sei,
v'yit-ha-dar v'yit-a-leh v'yit-ha-lal, sh'mei d'ku-d'sha, b'rich hu,
(b'rich hu) [Some Chassidic and Sefardic congregations say "A-mein"]
l'ei-la min^kawl^bir-cha-ta v'shi-ra-ta,
tush-b'chata v'ne-che-mata, da-a-mi-ran b'al-ma, v'im'ru: A-mein. (A-mein.)
Tit-ka-bal ts'lo-t'hon u-va-o-t'hon
d'chawl beit Yis-ra-eil
ka-dam a-vu-hon di vish-ma-ya,
v'im'ru: A-mein. (A-mein.)
Y'hei sh'la-ma ra-ba min sh'ma-ya,
v'chai-yim [ to-vim ], a-lei-nu v'al kawl^Yis-ra-eil, v'im'ru: A-mein. (A-mein.)
O-seh sha-lom bim-ro-mav,
hu ya-a-seh sha-lom a-lei-nu v'al kawl^Yis-ra-eil, v'im'ru: A-mein. (
Tuesday, October 9, 2007
Cried when she found esynagogue.org
Question/comment: I just found your website today. I actually cried
when I found it, and still cannot believe such a thing exists. I've wanted
to convert to Judaism since 1997, but due to being married to a
non-Jew and having small children who have a very stable, loving father and
home, I did not ever feel that I had the right to uproot my children and
destroy their home and family like that. I did go to the Orthodox to
try, but this was the problem. So, what I have done for the past ten
years is learn on my own all that I can about Judaism from the Orthodox
point of view. Books, videos, lectures on the internet, joined the
community on paltalk that used to exist (but no longer) that founded the
Virtual Yeshiva from which I learned years and years of anti-missionary
material, along with lectures by so many Rabbis, you can go the the
Virtual Yeshiva website to see who I've learned from all these years. And
more, not just from there. I have bookcases full of Judaism books ran!
ging from the most basic to the kabbalistic, including many I saw on
your list as required reading for conversion.
My children are almost grown now, ages 15 and 16. My husband who was
raised Lutheran, when he found out that I wanted to convert to Judaism,
was extremely against this, and I found that he had many stereotypes of
Jews from his upbringing in a farm family in Nebraska. He did not think
too highly of Jews, in other words. This cut me to my core, as I just
KNOW that I am a Jew inside, my soul is a Jewish soul. Over many months
our household was almost torn apart as I insisted that I be allowed to
be who I am, and his fighting me all the way on it.
Finally his father stepped in, and told him to stop. To leave me alone
to be what I want to be, and that my husband had no right to deny my
desire for whatever religion my soul felt it belonged to.
At the same time he told me that I have an obligation to raise my
children with their father, who is a great dad and there is a wonderful love
between children and father. I knew this, and agreed to wait. It was
so hard to squelch my soul's desire to convert, to run and convert
immediately, but I couldn't do that because of what it would have meant for
my children and their father.
I have cried ENDLESS tears, asking God time and again, why? Why can't I
come home? I am in exile among the exiles. It is the hardest thing to
go through. I've known others whose Jewish soul "woke up" and we have
all seen that it just will not stop, it will not shut up, it will not be
quieted, until it can come home.
When I saw your website, it was like someone had reached down a ladder
or a rope to me, and I felt hope again for the first time in years.
I know that the Reform do accept people for conversion who are married
to non-Jews. I also know that these conversions are not accepted by the
Orthodox, nor by the State of Israel for aliyah, so that if I ever
want to make aliyah I will have to undergo an Orthodox conversion anyway
sometime in the future.
Anyway, if I could have someone there from your organization contact
me, I would appreciate it very much. I just need to make it to the
mikvah, that's all I'm asking, I just need to come HOME where I belong, at
least for my soul, even if my body cannot live in a Jewish community at
this time. I am willing and will very happily take any and all courses
and read any books, and learn anything that is needed, in order to be
able to do this.
Please get back to me when you can. Thank you.
when I found it, and still cannot believe such a thing exists. I've wanted
to convert to Judaism since 1997, but due to being married to a
non-Jew and having small children who have a very stable, loving father and
home, I did not ever feel that I had the right to uproot my children and
destroy their home and family like that. I did go to the Orthodox to
try, but this was the problem. So, what I have done for the past ten
years is learn on my own all that I can about Judaism from the Orthodox
point of view. Books, videos, lectures on the internet, joined the
community on paltalk that used to exist (but no longer) that founded the
Virtual Yeshiva from which I learned years and years of anti-missionary
material, along with lectures by so many Rabbis, you can go the the
Virtual Yeshiva website to see who I've learned from all these years. And
more, not just from there. I have bookcases full of Judaism books ran!
ging from the most basic to the kabbalistic, including many I saw on
your list as required reading for conversion.
My children are almost grown now, ages 15 and 16. My husband who was
raised Lutheran, when he found out that I wanted to convert to Judaism,
was extremely against this, and I found that he had many stereotypes of
Jews from his upbringing in a farm family in Nebraska. He did not think
too highly of Jews, in other words. This cut me to my core, as I just
KNOW that I am a Jew inside, my soul is a Jewish soul. Over many months
our household was almost torn apart as I insisted that I be allowed to
be who I am, and his fighting me all the way on it.
Finally his father stepped in, and told him to stop. To leave me alone
to be what I want to be, and that my husband had no right to deny my
desire for whatever religion my soul felt it belonged to.
At the same time he told me that I have an obligation to raise my
children with their father, who is a great dad and there is a wonderful love
between children and father. I knew this, and agreed to wait. It was
so hard to squelch my soul's desire to convert, to run and convert
immediately, but I couldn't do that because of what it would have meant for
my children and their father.
I have cried ENDLESS tears, asking God time and again, why? Why can't I
come home? I am in exile among the exiles. It is the hardest thing to
go through. I've known others whose Jewish soul "woke up" and we have
all seen that it just will not stop, it will not shut up, it will not be
quieted, until it can come home.
When I saw your website, it was like someone had reached down a ladder
or a rope to me, and I felt hope again for the first time in years.
I know that the Reform do accept people for conversion who are married
to non-Jews. I also know that these conversions are not accepted by the
Orthodox, nor by the State of Israel for aliyah, so that if I ever
want to make aliyah I will have to undergo an Orthodox conversion anyway
sometime in the future.
Anyway, if I could have someone there from your organization contact
me, I would appreciate it very much. I just need to make it to the
mikvah, that's all I'm asking, I just need to come HOME where I belong, at
least for my soul, even if my body cannot live in a Jewish community at
this time. I am willing and will very happily take any and all courses
and read any books, and learn anything that is needed, in order to be
able to do this.
Please get back to me when you can. Thank you.
Former Quaker exploring judaism Jewish identity #4
Dear Rabbi,
I am a former Quaker(Christian) who became discontent with the practice. I then began to search for orthodoxy in Christianity which is closet to the practices of Jesus. I eventually stopped going to church and only looked towards him. I felt lost for a long time because I always thought of him as a teacher, and not the literal Messiah. I had many doubts and always felt one step away from God. I had doubts about church practices as well. I also held the belief that ALL people have a place in the ‘good half’ of the next world if they are a basically good person. All of these things should have led me away from Christianity, but I always knew in my heart the answers were in the Bible. Something was there, but I couldn’t put my finger on it.
Then one day it happened...An event I now know was not an accident! I was speaking with a neighbor of mine whose mother converted to Mormonism. We started to talk about things we know of the practice. Then I said it…”Mormonism does not believe in the Jesus of the Bible. They are Christian because they believe in Christ. However, it does not believe in one omnipotent and omniscient God. Therefore it may be Christianity but it is not an Abrahamic religion, which is its said basis. How can a person say they believe in a book of changes without knowing the original practice from the perspective of those believers?”
That night I reflected on what I said, and my life hasn’t been the same since. I thought about how arrogantly I made that statement. The arrogance was not in sharing my opinion, but in not applying the same thought process to my beliefs. So I began to learn about Judaism from the Jewish perspective.
The first thing I found was Maimonides’ 13 principles of faith. Then I listened to a 4 hour recording of an Orthodox Rabbi presenting the oral history. The next thing I learned about was Jewish dietary laws. I learned so much about Judaism through the reasoning behind the diet. It all felt natural to learn. In Christianity I searched for a fullness of the ‘old testament’. In Judaism I found that fullness. I was like a detective looking at the most basic concepts about the faith saying “I knew it! I’ve known it for years!”
I still can’t believe I’m writing this letter….but my main point is that I need to know more. I need a Rabbi to direct my study. I of course want to join the Jewish people, but right now my thirst is for Torah study and Hebrew language. I’ve been filled with an excitement I’ve never had, and I know this is the right choice. I know it because the best ideas I’ve had have come back to me. I’ve lost my way…left college….and took a job in banking. Now it’s all different. I want to enter my first choice of profession. I want to finish my degree and become a teacher of history. I also have realized my biggest dream in life again, which is to become a father. It all has new meaning when I think about raising a proud Jewish family. I can’t have this change happen to me and not pass it to the next generation.
I am requesting guidance in this matter. I don’t know where to start. Thank you for reading this long and horribly articulated letter. Any direction you can give, or advice I should hear is appreciated. I am trying to build my initial connections with the Jewish people, and find a community to move to in the future.
I am a former Quaker(Christian) who became discontent with the practice. I then began to search for orthodoxy in Christianity which is closet to the practices of Jesus. I eventually stopped going to church and only looked towards him. I felt lost for a long time because I always thought of him as a teacher, and not the literal Messiah. I had many doubts and always felt one step away from God. I had doubts about church practices as well. I also held the belief that ALL people have a place in the ‘good half’ of the next world if they are a basically good person. All of these things should have led me away from Christianity, but I always knew in my heart the answers were in the Bible. Something was there, but I couldn’t put my finger on it.
Then one day it happened...An event I now know was not an accident! I was speaking with a neighbor of mine whose mother converted to Mormonism. We started to talk about things we know of the practice. Then I said it…”Mormonism does not believe in the Jesus of the Bible. They are Christian because they believe in Christ. However, it does not believe in one omnipotent and omniscient God. Therefore it may be Christianity but it is not an Abrahamic religion, which is its said basis. How can a person say they believe in a book of changes without knowing the original practice from the perspective of those believers?”
That night I reflected on what I said, and my life hasn’t been the same since. I thought about how arrogantly I made that statement. The arrogance was not in sharing my opinion, but in not applying the same thought process to my beliefs. So I began to learn about Judaism from the Jewish perspective.
The first thing I found was Maimonides’ 13 principles of faith. Then I listened to a 4 hour recording of an Orthodox Rabbi presenting the oral history. The next thing I learned about was Jewish dietary laws. I learned so much about Judaism through the reasoning behind the diet. It all felt natural to learn. In Christianity I searched for a fullness of the ‘old testament’. In Judaism I found that fullness. I was like a detective looking at the most basic concepts about the faith saying “I knew it! I’ve known it for years!”
I still can’t believe I’m writing this letter….but my main point is that I need to know more. I need a Rabbi to direct my study. I of course want to join the Jewish people, but right now my thirst is for Torah study and Hebrew language. I’ve been filled with an excitement I’ve never had, and I know this is the right choice. I know it because the best ideas I’ve had have come back to me. I’ve lost my way…left college….and took a job in banking. Now it’s all different. I want to enter my first choice of profession. I want to finish my degree and become a teacher of history. I also have realized my biggest dream in life again, which is to become a father. It all has new meaning when I think about raising a proud Jewish family. I can’t have this change happen to me and not pass it to the next generation.
I am requesting guidance in this matter. I don’t know where to start. Thank you for reading this long and horribly articulated letter. Any direction you can give, or advice I should hear is appreciated. I am trying to build my initial connections with the Jewish people, and find a community to move to in the future.
Muslim teen and Chabad #3
I think what you are doing is great! I think that when I convert, I will do it Orthodox just because I want all to recognize me since I am not likely going to say that I am any type of Jew just a Jew. My beliefs lead me closer to a medium between Chassidic and Conservative though. I believe in science, and I know that the whole Torah was not given all at one time. I also have fallen in love with the rich traditions of Chassidic thought. I like the philosophy of joy and happiness, but one (of many) reasons that I didn't like Catholicism was that it didn't take into account the Science of evolution. I like the garment of Chassidic people yet I don't like that women can't become Rabbi.
I may use the virtual synagogue since my parents don't know that I want to convert. (I am 16) Rabbi Blotner of the Chabad Lubavitcher center advised that I not tell them in case I don't end up converting.
I may use the virtual synagogue since my parents don't know that I want to convert. (I am 16) Rabbi Blotner of the Chabad Lubavitcher center advised that I not tell them in case I don't end up converting.
Questions about conversion and family
Greetings Rabbi Ginsburg,
I wanted to thank you for your wonderful collection of informative
videos on Youtube. It is appearant that these videos have reached many
people, in particular potential converts. Because you appear to show a
great deal of tolerance towards others, I thought I would ask you a
question about religious tolerance and Judaism.
First, some background information on me and where this question is
coming from.... I apologize in advance if you are heavily bombarded
with emails (which I'm sure you are).
I am a young graduate student at a Canadian university. I was born into
a Catholic family, but we were not very religious. When I was 13, I
decided Christianity was not for me. I have strong faith in God, but
not Jesus, and Judaism seemed like a potential good fit for me. But,
there was no nearby Jewish community, and I was unable to learn more. I
minored in religious studies at a Catholic univeristy in New Brunswick,
Canada and that fed my curiousity towards Judaism. 13 months ago, I
moved to Ottawa, which has a large Jewish community. Over the last
year, I have had a lot of exposure and experience with the Jewish
community, and now I have started to consider conversion - but in the
long term, not anytime soon. In addition, in the past months I have
started dating a Jewish man.
The more I learn about Judaism, the more it seems to fit with the
inherent beliefs I have always valued. I am trying to learn as much as
I can (this includes watching your videos). And I think that someday I
will be prepared to convert, and that I would prefer to raise Jewish
children.
However, I am worried about my parents. If I converted to Judaism, they
would remain Christian. I want to remain a part of my family. Although
I will give up Christian traditions and holidays, I know it would hurt
my parents if I gave up participating in family holidays. For example,
all my siblings gather at my parents house on Christmas morning and
exchange gifts. If I did not attend, or did not give(or receive) gifts,
I would greatly insult my family. And when I have children, I know that
my parents will want to teach their grandchildren about Christmas, and
they will want to buy their grandchildren Christmas gifts.
So my question is, if I convert, how tolerant can I be towards my
parents' beliefs?
Could I participate in my family traditions as even though I don't
believe in those traditions? Could I use it as an opportunity to teach
my children relgious tolerance about other faiths? And how could I have
a Jewish wedding if my entire entended family was Christian? Generally,
do converts have these concerns?
I wanted to thank you for your wonderful collection of informative
videos on Youtube. It is appearant that these videos have reached many
people, in particular potential converts. Because you appear to show a
great deal of tolerance towards others, I thought I would ask you a
question about religious tolerance and Judaism.
First, some background information on me and where this question is
coming from.... I apologize in advance if you are heavily bombarded
with emails (which I'm sure you are).
I am a young graduate student at a Canadian university. I was born into
a Catholic family, but we were not very religious. When I was 13, I
decided Christianity was not for me. I have strong faith in God, but
not Jesus, and Judaism seemed like a potential good fit for me. But,
there was no nearby Jewish community, and I was unable to learn more. I
minored in religious studies at a Catholic univeristy in New Brunswick,
Canada and that fed my curiousity towards Judaism. 13 months ago, I
moved to Ottawa, which has a large Jewish community. Over the last
year, I have had a lot of exposure and experience with the Jewish
community, and now I have started to consider conversion - but in the
long term, not anytime soon. In addition, in the past months I have
started dating a Jewish man.
The more I learn about Judaism, the more it seems to fit with the
inherent beliefs I have always valued. I am trying to learn as much as
I can (this includes watching your videos). And I think that someday I
will be prepared to convert, and that I would prefer to raise Jewish
children.
However, I am worried about my parents. If I converted to Judaism, they
would remain Christian. I want to remain a part of my family. Although
I will give up Christian traditions and holidays, I know it would hurt
my parents if I gave up participating in family holidays. For example,
all my siblings gather at my parents house on Christmas morning and
exchange gifts. If I did not attend, or did not give(or receive) gifts,
I would greatly insult my family. And when I have children, I know that
my parents will want to teach their grandchildren about Christmas, and
they will want to buy their grandchildren Christmas gifts.
So my question is, if I convert, how tolerant can I be towards my
parents' beliefs?
Could I participate in my family traditions as even though I don't
believe in those traditions? Could I use it as an opportunity to teach
my children relgious tolerance about other faiths? And how could I have
a Jewish wedding if my entire entended family was Christian? Generally,
do converts have these concerns?
Jewish identity #2
Dear Rabbi Ginsburg,
My name is X. Recently I have
discovered that I have some Jewish roots, on both my
maternal and paternal sides. While I was baptized as
an infant neither myself nor my family was
particularly religious. I have always had difficulty
with the concept of the Trinity, the divinity of
Christ, and many other parts of the Christian
theology. Since making this discovery, I have been
doing a lot of research into Judaism and have some to
the conclusion that I may have a Jewish soul. While
surfing the web and searching for more info on Judaism
I came across this site, and began watching your
videos on youtube. This has piqued my interest even
more.
My problem is that I live in rural X, and
the nearest synagogue is about 250
miles away. That particular reform congregation has
only a student rabbi and doesn't and cannot perform
conversions. I think that you distance learning
program will be a good fit for me since at the present
time I am unable to relocate to an area with a Jewish
community.
Eventually I would like to move back to my original
home Ohio where there is a vibrant Jewish
Community. So if you could please let me know if you
think I would make a good candidate for your long
distance conversion program, and give me any
additional details I may need to know.
Thank you,
My name is X. Recently I have
discovered that I have some Jewish roots, on both my
maternal and paternal sides. While I was baptized as
an infant neither myself nor my family was
particularly religious. I have always had difficulty
with the concept of the Trinity, the divinity of
Christ, and many other parts of the Christian
theology. Since making this discovery, I have been
doing a lot of research into Judaism and have some to
the conclusion that I may have a Jewish soul. While
surfing the web and searching for more info on Judaism
I came across this site, and began watching your
videos on youtube. This has piqued my interest even
more.
My problem is that I live in rural X, and
the nearest synagogue is about 250
miles away. That particular reform congregation has
only a student rabbi and doesn't and cannot perform
conversions. I think that you distance learning
program will be a good fit for me since at the present
time I am unable to relocate to an area with a Jewish
community.
Eventually I would like to move back to my original
home Ohio where there is a vibrant Jewish
Community. So if you could please let me know if you
think I would make a good candidate for your long
distance conversion program, and give me any
additional details I may need to know.
Thank you,
Questions I get about Jewish status 1
Email "I came across your lecture videos on Youtube with interest. I am 22 years old and have been actively pursuing Judaism for the last three years. My father's-father is from Judah, my father's-mother is a Levite, my mother's-father is a Kohen, but my mother's-mother is not Jewish. As a result, my mother "converted" to Judaism before I was born by an Orthodox/Traditional Rabbi that used two non-Orthodox witnesses. Since the entire Beth Din was not Orthodox, the Chicago Rabbinical Council ruled that the conversion had no validity in Jewish law which means Orthodoxy in America along with the State of Israel regard me as a non-Jew. However, I learned that the Conservative and Reform branches in Judaism accept me as a Jew without question. I feel reluctant to undergo an Orthodox conversion for a variety of reasons: [I am uncomfortable with wearing a Kippah at all times, not being able to shake hands with the opposite gender, thanking Hashem for not having made me a (gentile, slave, woman) prayer in the morning, and believing that the entire Torah/Talmud literally came from Mount Sinai.] At this point in my life, my ideological views in Judaism are closely related to the Conservative movement. If I pursue Conservative Judaism, I feel as though my Jewish status is illegitimate because the State of Israel regards me as a non-Jew. I understand the Law of Return would grant me citizenship, but I would be considered an "alien resident."
As you know, individuals that undergo Conservative conversions from your synagogue would not be accepted as a Jew in the State of Israel, like me. Do you have any advice that would allow me to pursue Conservative Judaism without feeling grief that my status is fraudulent according to the State of Israel? Thank you."
Cordially,
My answer
The State of Israel currently would admit you as a Jew (law requires it for even Non-Orthodox converts) but inside the country the fanatic Rabbis rule so that's a different matter. You are fully Jewish as recognized by 90% of the world's Jews so don't fret about the Orthodox. The Israeli rabbinate does not speak for world Jewry.
If you wanted to move there. there are 150 Conservative Rabbis able to help.
As you know, individuals that undergo Conservative conversions from your synagogue would not be accepted as a Jew in the State of Israel, like me. Do you have any advice that would allow me to pursue Conservative Judaism without feeling grief that my status is fraudulent according to the State of Israel? Thank you."
Cordially,
My answer
The State of Israel currently would admit you as a Jew (law requires it for even Non-Orthodox converts) but inside the country the fanatic Rabbis rule so that's a different matter. You are fully Jewish as recognized by 90% of the world's Jews so don't fret about the Orthodox. The Israeli rabbinate does not speak for world Jewry.
If you wanted to move there. there are 150 Conservative Rabbis able to help.
Monday, October 8, 2007
5 new videos on youtube
Sputnik, Bears half-time speech and rainbows Jewu 245
Noah, water-too much and too little Jewu 247
What happened to 1.4 million Jews in the Ukraine?Jewu 246
Voyager, Earth,100 million species & Genesis JewU 248
Who wrote the torah and who cares? Jewu 249
Noah, water-too much and too little Jewu 247
What happened to 1.4 million Jews in the Ukraine?Jewu 246
Voyager, Earth,100 million species & Genesis JewU 248
Who wrote the torah and who cares? Jewu 249
Bears victory and Sputnik anniversary
Lessons I draw from the Bears victory and Sputnik anniversary
In response to cataclysmic danger, Noah heard a call and build a life raft to salvage the world. We look up in the sky and see a Rainbow sometimes-it is sign God will never again destroy the world. Zochare habrit.
On Simchat Torah, 50th anniversary of image in sky that changed much.
Sputnik and The Dawn of the Space Age
History changed on October 4, 1957, when the Soviet Union successfully launched Sputnik I. The world's first artificial satellite was about the size of a beach ball (58 cm.or 22.8 inches in diameter), weighed only 83.6 kg. or 183.9 pounds, and took about 98 minutes to orbit the Earth on its elliptical path. That launch ushered in new political, military, technological, and scientific developments. While the Sputnik launch was a single event, it marked the start of the space age and the U.S.-U.S.S.R space race.
In July 1955, the White House announced plans to launch an Earth-orbiting satellite for the IGY and solicited proposals from various Government research agencies to undertake development. In September 1955, the Naval Research Laboratory's Vanguard proposal was chosen to represent the U.S. during the IGY.
The Sputnik launch changed everything. As a technical achievement, Sputnik caught the world's attention and the American public off-guard. Its size was more impressive than Vanguard's intended 3.5-pound payload. In addition, the public feared that the Soviets' ability to launch satellites also translated into the capability to launch ballistic missiles that could carry nuclear weapons from Europe to the U.S. Then the Soviets struck again; on November 3, Sputnik II was launched, carrying a much heavier payload, including a dog named Laika.
Immediately after the Sputnik I launch in October, the U.S. Defense Department responded to the political furor by approving funding for another U.S. satellite project. As a simultaneous alternative to Vanguard, Wernher von Braun and his Army Redstone Arsenal team began work on the Explorer project.
On January 31, 1958, the tide changed, when the United States successfully launched Explorer I. This satellite carried a small scientific payload that eventually discovered the magnetic radiation belts around the Earth, named after principal investigator James Van Allen. The Explorer program continued as a successful ongoing series of lightweight, scientifically useful spacecraft. "
Chicagoans-Bears were losing to the Packers badly Sunday night. Players attribute their good comeback to Coach Lovie's half-time rallying speech.
Sputnik represented to the US and West a danger posed by not aggressive enough action, and spurred the US to action to take on the dangers caused by inaction.
Many Sputnik challenges around-
environment, Iran, radical Islam, assimilation, Con servative Judaism etc etc
We need a new kick in the pants, halftime speech to inspire us to action.
Will we respond to the challenge?
Noah took action. What lifeboat will we build to save world?
In response to cataclysmic danger, Noah heard a call and build a life raft to salvage the world. We look up in the sky and see a Rainbow sometimes-it is sign God will never again destroy the world. Zochare habrit.
On Simchat Torah, 50th anniversary of image in sky that changed much.
Sputnik and The Dawn of the Space Age
History changed on October 4, 1957, when the Soviet Union successfully launched Sputnik I. The world's first artificial satellite was about the size of a beach ball (58 cm.or 22.8 inches in diameter), weighed only 83.6 kg. or 183.9 pounds, and took about 98 minutes to orbit the Earth on its elliptical path. That launch ushered in new political, military, technological, and scientific developments. While the Sputnik launch was a single event, it marked the start of the space age and the U.S.-U.S.S.R space race.
In July 1955, the White House announced plans to launch an Earth-orbiting satellite for the IGY and solicited proposals from various Government research agencies to undertake development. In September 1955, the Naval Research Laboratory's Vanguard proposal was chosen to represent the U.S. during the IGY.
The Sputnik launch changed everything. As a technical achievement, Sputnik caught the world's attention and the American public off-guard. Its size was more impressive than Vanguard's intended 3.5-pound payload. In addition, the public feared that the Soviets' ability to launch satellites also translated into the capability to launch ballistic missiles that could carry nuclear weapons from Europe to the U.S. Then the Soviets struck again; on November 3, Sputnik II was launched, carrying a much heavier payload, including a dog named Laika.
Immediately after the Sputnik I launch in October, the U.S. Defense Department responded to the political furor by approving funding for another U.S. satellite project. As a simultaneous alternative to Vanguard, Wernher von Braun and his Army Redstone Arsenal team began work on the Explorer project.
On January 31, 1958, the tide changed, when the United States successfully launched Explorer I. This satellite carried a small scientific payload that eventually discovered the magnetic radiation belts around the Earth, named after principal investigator James Van Allen. The Explorer program continued as a successful ongoing series of lightweight, scientifically useful spacecraft. "
Chicagoans-Bears were losing to the Packers badly Sunday night. Players attribute their good comeback to Coach Lovie's half-time rallying speech.
Sputnik represented to the US and West a danger posed by not aggressive enough action, and spurred the US to action to take on the dangers caused by inaction.
Many Sputnik challenges around-
environment, Iran, radical Islam, assimilation, Con servative Judaism etc etc
We need a new kick in the pants, halftime speech to inspire us to action.
Will we respond to the challenge?
Noah took action. What lifeboat will we build to save world?
Is the Torah all from God? A question I received.
Rabbi,
So I have been studying the Documentary Hypotehsis(DH) theory recently. At first, I was listening to the Orthodox who said that they do not believe in the DHT, and that the Torah is written by only Moshe, etc.
I tried to make myself believe that, but I couldn't. And I still can not.
So for I while I lose my faith. Then, I satrted hearing from Conservative and Reform Rabbi's who said that the DH CAN go hand in hand with Judaism, and that it is all a diving plan.
I am not sure if you believe in the DH, but I have been watching your videos on youtube.. And here and there it seems that you might be intending that you do believe in it.
So I was wondering.. How can the DH go hand in hand with Judaism? Who wrote what, and how do we know it is inspired? What if the Torah is corrupt?
And not only the Torah, but also the Tanakh. (Many say the Deuteronomist wrote several books of Torah.) Do you know which ones were written by what (or at least speculated by scholaars are so?)
Shalom, and thank you for your time.
=
Great question. it was the most important question in my life the beginning of my sophmore year of college. I was at U of Chicago majoring in religion, after primarily an Orthodox education. Even my Conservative finish to elementary ed did not teach DH (or else I wasn't paying attention. ) I often tell the story that German Prof Jay Wilcoxen at U of C Divinty school was teaching Old Testanment, which I thought would be an easy A. First class, everyone else nodded knowingly (they were all graduate students in Divinty) when he began with DH, but I was stunnd. I ran out after class to the local Conservative Synagogue which housed my old Orthodox day school. the first person I ran into was the Orthodox principal. He told me what I heard was all anti-sdemitism. Then I went to see Rabbi Ralph Simon, ZL, the great Conservative Rabbi there, who told me Prof Wilcoxen was basically correct and all the Bible profs at the Conservative JTS Seminary I wanted to attend taught versions of DH. I asked your question He gave me many books to read and I wrote my senior paper on your question.
Get a copy of Etz Hayyim, the new Conservative Torah and commentary and read the commentary. Also, read Chaim Potock's novel
The Book of Lights (Mass Market Paperback)
by Chaim Potok (Author) .
The Torah is not a word-for- word tape recording from God. Even the talmud says the last 8 verses after Moses died were written by Joshua. It is the product of many authors redacted by at least one editor. many theories of who and when. Who Wrote the Bible is one such effort. As One great thinker said The R scholars assign as the redactor serves as our traditional R too, Moshe rabbenu-Moses our teacher. The Torah is itself a midrash on what God wants from us and of our early history. of course th Orthodox believe this is heresy, but they are wrong.
So I have been studying the Documentary Hypotehsis(DH) theory recently. At first, I was listening to the Orthodox who said that they do not believe in the DHT, and that the Torah is written by only Moshe, etc.
I tried to make myself believe that, but I couldn't. And I still can not.
So for I while I lose my faith. Then, I satrted hearing from Conservative and Reform Rabbi's who said that the DH CAN go hand in hand with Judaism, and that it is all a diving plan.
I am not sure if you believe in the DH, but I have been watching your videos on youtube.. And here and there it seems that you might be intending that you do believe in it.
So I was wondering.. How can the DH go hand in hand with Judaism? Who wrote what, and how do we know it is inspired? What if the Torah is corrupt?
And not only the Torah, but also the Tanakh. (Many say the Deuteronomist wrote several books of Torah.) Do you know which ones were written by what (or at least speculated by scholaars are so?)
Shalom, and thank you for your time.
=
Great question. it was the most important question in my life the beginning of my sophmore year of college. I was at U of Chicago majoring in religion, after primarily an Orthodox education. Even my Conservative finish to elementary ed did not teach DH (or else I wasn't paying attention. ) I often tell the story that German Prof Jay Wilcoxen at U of C Divinty school was teaching Old Testanment, which I thought would be an easy A. First class, everyone else nodded knowingly (they were all graduate students in Divinty) when he began with DH, but I was stunnd. I ran out after class to the local Conservative Synagogue which housed my old Orthodox day school. the first person I ran into was the Orthodox principal. He told me what I heard was all anti-sdemitism. Then I went to see Rabbi Ralph Simon, ZL, the great Conservative Rabbi there, who told me Prof Wilcoxen was basically correct and all the Bible profs at the Conservative JTS Seminary I wanted to attend taught versions of DH. I asked your question He gave me many books to read and I wrote my senior paper on your question.
Get a copy of Etz Hayyim, the new Conservative Torah and commentary and read the commentary. Also, read Chaim Potock's novel
The Book of Lights (Mass Market Paperback)
by Chaim Potok (Author) .
The Torah is not a word-for- word tape recording from God. Even the talmud says the last 8 verses after Moses died were written by Joshua. It is the product of many authors redacted by at least one editor. many theories of who and when. Who Wrote the Bible is one such effort. As One great thinker said The R scholars assign as the redactor serves as our traditional R too, Moshe rabbenu-Moses our teacher. The Torah is itself a midrash on what God wants from us and of our early history. of course th Orthodox believe this is heresy, but they are wrong.
Saturday, October 6, 2007
Gensis lessons
Breisheet-
1. Tohu Vavohu-verse 2 Earth was unformed and void
A. Vastness of universe
1. Voyager
NASA's two venerable Voyager spacecraft are celebrating three decades of flight as they head toward interstellar space. Their ongoing odysseys mark an unprecedented and historic accomplishment.
Voyager 2 launched on August 20, 1977, and Voyager 1 launched on September 5, 1977. They continue to return information from distances more than three times farther away than Pluto.
"The Voyager mission is a legend in the annals of space exploration. It opened our eyes to the scientific richness of the outer solar system, and it has pioneered the deepest exploration of the Sun's domain ever conducted," said Alan Stern, associate administrator for NASA's Science Mission Directorate. "
For the past 18 years, the twin Voyagers have been probing the Sun's outer heliosphere and its boundary with interstellar space. Both Voyagers remain healthy and are returning scientific data 30 years after their launches.
Voyager 1 currently is the farthest human-made object, traveling at a distance from the Sun of about 15.5 billion kilometers (9.7 billion miles). Voyager 2 is about 12.5 billion kilometers (7.8 billion miles) from the Sun. Originally designed as a four-year mission to Jupiter and Saturn, the Voyager tours were extended because of their successful achievements and a rare planetary alignment. The two-planet mission eventually became a four-planet grand tour. After completing that extended mission, the two spacecraft began the task of exploring the outer heliosphere. More on the interstellar mission.
"In December 2004, Voyager 1 began crossing the solar system's final frontier. Called the heliosheath, this turbulent area, approximately 14 billion kilometers (8.7 billion miles) from the Sun, is where the solar wind slows as it crashes into the thin gas that fills the space between stars. Voyager 2 could reach this boundary later this year, putting both Voyagers on their final leg toward interstellar space.
The spacecraft are so distant that commands from Earth, traveling at light speed, take 14 hours one-way to reach Voyager 1 and 12 hours to reach Voyager 2. Each Voyager logs approximately 1 million miles per day.
Each of the Voyagers carries a golden record that is a time capsule with greetings, images, and sounds from Earth. The records also have directions on how to find Earth if the spacecraft is recovered by something or someone.
2. Earth may survive sun's demise
Earth Might Survive Sun’s Explosion
By DENNIS OVERBYE
What happens to planets when their stars age and die?
That’s not an academic question. About five billion years from now, astronomers say, the Sun will run out of hydrogen fuel and swell temporarily more than 100 times in diameter into a so-called red giant, swallowing Mercury and Venus and dooming life on Earth, but perhaps not Earth itself.
Astronomers are announcing that they have discovered a planet that seems to have survived the puffing up of its home star, suggesting there is some hope that Earth could survive the aging and swelling of the Sun.
B. Vastness and mystery of earth-midrash onm the verses in chapter one concerning the species created
"The task of identifying Earth's estimated 10 million species has daunted biologists for centuries - fewer than two million have been named. Using a technique called DNA bar coding, researchers at Rockefeller University and two Canadian institutions have uncovered four new species of North American birds. The findings are reported in the September 28 issue of Public Library of Science (PLoS) Biology.
The result is an important step toward proving that the sequence of a short stretch of DNA — a so-called DNA bar code — can be used genetically to identify known species and to find new ones.
"A uniform system to use DNA to identify all plants and animals would allow many more people — from environmental regulators to nature lovers — to identify organisms," says Mark Y. Stoeckle, M.D., guest investigator in the Program for the Human Environment at Rockefeller University.
"For humans, birds are probably the easiest species to identify. They're big, they're colored differently, and they sing different songs. Yet even in that easy to identify group, there are hidden species," says Stoeckle.
As the cost of DNA sequencing goes down, Stoeckle and other proponents of DNA bar coding envision developing a hand-held device that amateur naturalists and others could take outdoors for species identification.
"New species won't be determined by DNA analysis alone," says Stoeckle. "Morphology, behavior, and vocalization, for example, will still need to be accounted for in determining whether something is a species. But barcoding will enable rapid screening of large numbers of organisms and highlight those with novel bar codes that are likely to be new species."
There may be 100 million unknown species on earth
2. Lessons from Genesis- Many cultures have creation myths. What lessons does ours teach-choose any or all-its not meant as science but as our orientation to life
a. Take care of garden
b. God behind creation. We are not alone. Einstein believed
c. Adam Echad-
1. No one can say my father is better than yours
2. God's mint is different than Roman emperors. When he mints, they are the same, but God's mint from Adam turns out unique individuals.
d. We are made in God's image. Each human is holy.
Message- live our lives knowing God is behind creation, treat all with reverance
1. Tohu Vavohu-verse 2 Earth was unformed and void
A. Vastness of universe
1. Voyager
NASA's two venerable Voyager spacecraft are celebrating three decades of flight as they head toward interstellar space. Their ongoing odysseys mark an unprecedented and historic accomplishment.
Voyager 2 launched on August 20, 1977, and Voyager 1 launched on September 5, 1977. They continue to return information from distances more than three times farther away than Pluto.
"The Voyager mission is a legend in the annals of space exploration. It opened our eyes to the scientific richness of the outer solar system, and it has pioneered the deepest exploration of the Sun's domain ever conducted," said Alan Stern, associate administrator for NASA's Science Mission Directorate. "
For the past 18 years, the twin Voyagers have been probing the Sun's outer heliosphere and its boundary with interstellar space. Both Voyagers remain healthy and are returning scientific data 30 years after their launches.
Voyager 1 currently is the farthest human-made object, traveling at a distance from the Sun of about 15.5 billion kilometers (9.7 billion miles). Voyager 2 is about 12.5 billion kilometers (7.8 billion miles) from the Sun. Originally designed as a four-year mission to Jupiter and Saturn, the Voyager tours were extended because of their successful achievements and a rare planetary alignment. The two-planet mission eventually became a four-planet grand tour. After completing that extended mission, the two spacecraft began the task of exploring the outer heliosphere. More on the interstellar mission.
"In December 2004, Voyager 1 began crossing the solar system's final frontier. Called the heliosheath, this turbulent area, approximately 14 billion kilometers (8.7 billion miles) from the Sun, is where the solar wind slows as it crashes into the thin gas that fills the space between stars. Voyager 2 could reach this boundary later this year, putting both Voyagers on their final leg toward interstellar space.
The spacecraft are so distant that commands from Earth, traveling at light speed, take 14 hours one-way to reach Voyager 1 and 12 hours to reach Voyager 2. Each Voyager logs approximately 1 million miles per day.
Each of the Voyagers carries a golden record that is a time capsule with greetings, images, and sounds from Earth. The records also have directions on how to find Earth if the spacecraft is recovered by something or someone.
2. Earth may survive sun's demise
Earth Might Survive Sun’s Explosion
By DENNIS OVERBYE
What happens to planets when their stars age and die?
That’s not an academic question. About five billion years from now, astronomers say, the Sun will run out of hydrogen fuel and swell temporarily more than 100 times in diameter into a so-called red giant, swallowing Mercury and Venus and dooming life on Earth, but perhaps not Earth itself.
Astronomers are announcing that they have discovered a planet that seems to have survived the puffing up of its home star, suggesting there is some hope that Earth could survive the aging and swelling of the Sun.
B. Vastness and mystery of earth-midrash onm the verses in chapter one concerning the species created
"The task of identifying Earth's estimated 10 million species has daunted biologists for centuries - fewer than two million have been named. Using a technique called DNA bar coding, researchers at Rockefeller University and two Canadian institutions have uncovered four new species of North American birds. The findings are reported in the September 28 issue of Public Library of Science (PLoS) Biology.
The result is an important step toward proving that the sequence of a short stretch of DNA — a so-called DNA bar code — can be used genetically to identify known species and to find new ones.
"A uniform system to use DNA to identify all plants and animals would allow many more people — from environmental regulators to nature lovers — to identify organisms," says Mark Y. Stoeckle, M.D., guest investigator in the Program for the Human Environment at Rockefeller University.
"For humans, birds are probably the easiest species to identify. They're big, they're colored differently, and they sing different songs. Yet even in that easy to identify group, there are hidden species," says Stoeckle.
As the cost of DNA sequencing goes down, Stoeckle and other proponents of DNA bar coding envision developing a hand-held device that amateur naturalists and others could take outdoors for species identification.
"New species won't be determined by DNA analysis alone," says Stoeckle. "Morphology, behavior, and vocalization, for example, will still need to be accounted for in determining whether something is a species. But barcoding will enable rapid screening of large numbers of organisms and highlight those with novel bar codes that are likely to be new species."
There may be 100 million unknown species on earth
2. Lessons from Genesis- Many cultures have creation myths. What lessons does ours teach-choose any or all-its not meant as science but as our orientation to life
a. Take care of garden
b. God behind creation. We are not alone. Einstein believed
c. Adam Echad-
1. No one can say my father is better than yours
2. God's mint is different than Roman emperors. When he mints, they are the same, but God's mint from Adam turns out unique individuals.
d. We are made in God's image. Each human is holy.
Message- live our lives knowing God is behind creation, treat all with reverance
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